*  The  Doctrine  * 

OF  THE  _ 

*  Episcopal  Church  * 


5~.ll  2.1s. 


If  ram  Xty  Htbrary  nf 
PrnfpaHor  Ifttfamitt  fimkinrftg?  Harfirlfc 
Hpqueatheo  bu,  him  to 
tlje  iCtbraru,  of 
prinrptoti  ©Ijeologtral  §>pmtttarg 

BX  5137    . P4 7  1892 
Percival,  Henry  R.  1854- 
1903  . 

The  doctrine  of  the 
Episcopal  church  so  far 


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THE  DOCTRINE 

OF  W  ■ 

THE  EPISCOPAL  CHURCH 


SO  FAR  AS  IT  IS  SET  FORTH  IN  THE 
PRAYER  BOOK 


HENRY  R.  PERCIVAL,  M.A. 

IONORARY  S.T.D.   OF  NASHOTAH,  RECTOR  OF  THE  CHURCH 


G.  P.  PUTNAM'S  SONS 

NEW  YORK  LONDON 

37  WEST  TWENTY-THIRD  STREET  24  BEDFORD  STREET,  STRAND 

Sbe  •Ctmchtrbocktt  $ ttSI 
1892 


COPYRIGHT,  1891 

HENRY  R.  PERCIVAL 


Electrotypcd.  Printed,  and  Bound  by 

TJbe  IKnkkcrbocfccr  press,  IRcw  Uorfe 

G.  P.  Putnam's  Sons 


CONTENTS. 


PAGE 

To  the  Reader   v 

Introduction   1 

Prayer-Book  Doctrine  : 

I.  God's  Revelation  ok  Himself       .  19 

II.  The  Church  Has  this  Revelation  20 

III.  Of  the  Triune  God       .              .  23 

IV.  Of  the  Incarnation  of  the  Word  25 
V.  Of  the  Holy  Spirit  31 

VI.  Of  Predestination  32 

VII.  Of  Grace   34 

VIII.  Of  Justification    ....  37 

IX.  Of  the  Sacraments       ...  39 

X.  Of  Holy  Baptism   ....  40 

XI.  Of  the  Holy  Eucharist       .       .  45 

XII.  Of  Confirmation    ....  51 

XIII.  Of  Penance   53 

XIV.  Of  Holy  Orders  58 
XV.  Of  Holy  Matrimony      ...  62 

iii 


iv  CONTENTS. 

XVI.  Of  the  Soul  after  Death    .       .  63 

XVII.  Of  the  Last  Judgment  .  .  65 
Appendices  : 

Of  Holy  Scripture       ....  72 

Of  the  Human  Knowledge  of  Our  Lord  77 

Of  Endless  Punishment       ...  83 

The  Atonement   90 


TO  THE  READER. 


A  "  Prayer-Book  Churchman  "  is  con- 
sidered as  the  typical  Episcopalian.  It 
would  seem,  then,  that,  when  so  many  are 
looking  towards  the  Church  with  eyes  of 
curiosity  at  least,  if  not  of  longing,  a  di- 
gest of  what  a  "  Prayer-Book  Churchman  " 
believes  would  be  useful.  The  following 
pages  are  presented  as  such  a  digest.  The 
reader  will  perceive,  if  he  takes  the 
trouble  to  verify  the  quotations  (refer- 
ences to  which  are  given  at  the  foot  of 
every  page),  that  the  ipsissima  verba  of 
the  Prayer  Book  and  Articles  have  been 
altered  as  little  as  possible,  rarely  more 
than  to  change  the  number  or  the  person 
from  the  second  to  the  third  ;  never,  the 
compiler  thinks,  has  an  alteration  been 
made  in  any  degree  adding  to  or  other- 
wise changing  the  sense.    It  is  hoped  that 


TO  THE  READER. 


these  sums  may  be  useful  to  the  clergy, 
to  theological  students,  to  Sunday-school 
teachers,  and  to  all  persons,  whether  Epis- 
copalians or  not,  who  desire  to  know  what 
the  official  teaching  of  the  Episcopal 
Church  is,  for  here  they  will  find  only  that 
to  which  every  bishop,  priest,  and  deacon 
of  the  Protestant  Episcopal  Church  in  the 
United  States  of  America  is  bound  by  his 
ordination  promise  "  to  conform."  These 
pages,  therefore,  are  not  the  views  of  an 
individual  minister,  but  the  teachings  of 
the  Episcopal  Church,  and  as  such  they 
are  offered  to  the  public.  The  compiler 
would  only  add  that  in  digesting  the  mat- 
ter he  has  followed  the  ordinary  scholastic 
divisions,  and  has  placed  in  the  margin 
catch-words  which  he  thinks  will  render 
the  finding  of  any  particular  point  more 
easy.  With  these  few  words  of  hope  and 
explanation,  he  would  wish  his  readers  the 
blessing  of  peace. 

Henry  R.  Percival. 

St.  Bartholomew's  Day, 
1891. 


INTRODUCTION. 


Of  late  there  has  sprung  up  on  the  part 
of  those  who  wish  to  be  free  from  all  re- 
straints and  to  roam  amid  the  pastures  of 
"  free  enquiry  "  and  "higher  criticism  "  at 
their  own  pleasure,  a  disposition  to  make 
light  of  the  authority  of  those  very  "  Arti- 
cles of  Religion  "  which  their  theological 
ancestors  cherished  as  the  "  bulwark  of 
our  Protestant  faith."  The  growth  of 
"  liberty  "  among  us  has  been  very  curi- 
ous. First  we  were  told  that  nothing  was 
required  of  lay  people  but  an  acceptance 
of  the  Apostles'  Creed,  and  that  the  Ar- 
ticles, etc.,  only  bound  the  clergy.  Of 
course  this  was  a  mistake,  since  the 
Apostles'  Creed  includes  Ae  faith  in  the 
Catholic  Church,  which  involves  the  ac- 
ceptance of  all  the  Church  teaches.  But 
even  this  opinion  now  is  grown  old-fash- 


2 


IN  TROD  UCTIOX. 


ioned,  and  the  latest  exponent  of  the 
"  Broad  -  Church  theory"  plainly  sets 
forth  that  even  the  creeds  do  not  bind 
either  clergy  or  laity  in  their  plain  gram- 
matical sense,  the  sense  in  which  they 
have  been  understood  by  the  Church  and 
by  her  foe,  the  world,  for  centuries,  but 
that  as  they  are  "  poetry,"  their  most  un- 
equivocal statements  are  to  be  understood 
in  a  poetical  manner,  and  that  even 
should  there  be  any  difficulty  about  ac- 
cepting them  after  the  application  of  this 
poetic  principle,  we  must  remember  that 
after  all  they  are  not  "infallible."  Such 
is  the  contention  of  these  leaders  of  "  lib- 
eral thought  "  to-day,  who  appear  also  to 
have  constructed  for  themselves  a  new 
system  of  morals  as  well  as  of  doctrine, 
a  system  which  allows  them  to  exercise 
their  ministry  in  a  Church  whose  doctrinal 
statements  they  reject  and  whose  canon 
law  they  openly  violate.  Such,  however, 
is  that  "  advance  "  which,  having  taught 
us  that  God  is  our  Father  and  man  our 
brother,  goes  on  next  to  teach  us  to  de- 


INTRODUCTION. 


3 


spise  the  Church  which  that  Father  pur- 
chased to  himself  by  the  precious  Blood 
of  his  dear  Son,  and  to  lead  our  brother- 
men  to  the  jaws  of  death  by  feeding  them 
with  the  word  of  man  instead  of  the  Word 
of  God. 

As  the  question  has  been  raised  of  the 
force  or  obligation  of  the  doctrinal  state- 
ments of  the  Prayer  Book  (including  the 
book  called  "Articles  of  Religion"  and 
the  Offices),  it  may  not  be  amiss  to  treat 
the  matter  somewhat  fully.  And  before 
doing  so  I  hope  I  may  be  allowed  to 
quote  at  some  length  the  late  Professor 
of  Systematic  Divinity  in  the  Divinity 
School  at  Philadelphia.1 

"  In  the  discussion  of  theological  as  well  as 
philosophical  questions  it  has  become  in  these 
days  very  much  the  fashion  to  assume  the  non- 
existence of  objective  truth  altogether,  or  at  least 
quietly  to  ignore  it.  It  seems  to  be  held  or  implied 
that  every  man's  subjective  view  is  for  him  the 

1  '*  Some  Thoughts  on  the  Atonement."  By  the  Rev.  Daniel 
R.  Goodwin,  D.D.,  LL.D.  Issued  for  free  distribution  by 
the  Evangelical  Education  Society.  For  copies  write  to  the 
secretary. 


4  INTRODUCTIOA'. 


highest  truth  and  has  intrinsically  as  full  authority 
as  any  other  view  can  have  ;  or  that  everything 
must  be  considered  doubtful  as  long  as  any  man 
has  chosen  or  yet  chooses  to  doubt  or  dispute  it. 
1  hus  men  assume  that  nothing  has  been  settled  in 
the  past,  that  no  progress  has  been  hitherto  made, 
m  fact  that  no  such  thing  as  progress  is  possible  or 
conceivable,  but,  on  the  other  hand,  that  traditional 
teaching  is  presumably  wrong,  or  at  least  inherently 
subject  to  suspicion.    Or,  if  anything  in  theology 
is  allowed  to  be  settled,  it  is  reduced  within  the 
narrowest  possible  limits,  it  is  held  to  be  shut  up 
in  the  formula  of  the  Apostles'  or  the  Nicene 
Creed,  and  all  the  rest  is  held  to  be  subject  to  the 
freest  speculation,  to  any  wind  of  doctrine,  without 
any  further  controul  or  guidance  or  counter-pre- 
sumption.   Yet  these  very  liberal  thinkers  regard 
and  proclaim  themselves  as  the  apostles  of  pro- 
gress.   They  seem  to  forget  that  what  they  claim 
against  the  past,  the  future,  on  their  own  principles, 
will  claim  against  themselves  ;  and  thus  the  course 
of  human  thought,  instead  of  being  a  perennial 
growth  and  development,  expanding  and  rising  to 
grander  and  grander  proportions,  as  if  some  mighty 
millennia]  oak,  will  dwindle  into  the  ephemeral 
weeds  and  stunted  shrubs  of  each  passing  genera- 
tion.    What  right  have  they  to  expect  that  the 
advanced  thought  'of  to-day'  will  attain  even  the 
honour  of  becoming  '  traditional '  ?    But,  say  they, 
'  we  admit  the  creeds  ;  them  we  receive  fully  and 


INTRODUCTIOX. 


S 


believe"1;  as  though  the  whole  development  of 
Christian  doctrine,  the  whole  teaching  of  the 
Church,  the  whole  truth  of  the  Gospel,  were  ex- 
pressly summed  up  in  the  creeds  ;  as  though  our 
own  Church  had  not  declared  all  Holy  Scripture  to 
be  the  Word  of  God,  and  had  not  solemnly  set 
forth  her  '  Articles  of  Religion,'  of  which  the 
Bishop  of  Winchester  speaks  as  '  her  Confession  of 
Faith,'  which  Bishop  Burnet  styled  '  the  sum  of 
our  doctrine  and  the  Confession  of  our  Faith,' 
which  Bishop  White  declared  '  the  acknowledged 
faith  of  the  Church,'  and  which  the  highest  eccle- 
siastical tribunal  of  England  expressly  calls  our 
Church's  '  code  of  faith.'  " 

In  the  first  place,  it  will  not  be  dis- 
puted that  since  the  Articles  were  "estab- 
lished" by  the  General  Convention  of  the 
Church  there  has  been  no  doubt  enter- 
tained of  their  binding  force  until  very 
lately.  They  are  taught  in  our  seminaries 
as  the  official  doctrine  of  the  Church. 
Our  candidates  for  orders  are  examined 
upon  them.  Every  one  familiar  with 
these  examinations  well  knows  that  candi- 
dates are  expected  in  their  doctrine  to 

1  This  was  in  1888,  since  then  "advanced  thought"  has 
advanced  still  further. 


6 


INTRODUCTION. 


agree  (at  least  in  their  own  understanding 
of  the  matter)  with  the  wording  of  the 
Articles,  and  that  any  divergence  there- 
from would  involve  their  rejection.  More- 
over, without  any  protest  on  the  part  of 
the  Church,  the  Book  of  Articles  has 
been  considered  by  outsiders  to  hold 
among  us  the  same  position  as  the  Ortho- 
dox Confession  of  the  Russian  Church, 
the  Augsburg  Confession,  and  the  West- 
minster Confession  do  among  their  respec- 
tive adherents.  When  we  look  at  the  early 
history  of  the  American  Church  we  do 
find  indeed  that  at  first  the  Articles  were 
not  ratified,  but  the  reason  of  this  was  not 
by  any  means  that  now  urged,  viz.,  that 
there  might  be  a  "  larger  liberty,"  and  that 
the  Church  might  be  more  "  roomy,"  but 
because — so  said  the  Lower  House  of  the 
General  Convention  in  committee  of  the 
whole  in  1799— "the  Articles  of  our 
Faith  and  Religion,  as  founded  on  the 
Holy  Scriptures  of  the  Old  and  New  Tes- 
taments, are  sufficiently  declared  in  our 
creeds  and  liturgies  as  set  forth  in  the 


IN  TROD  UCTION. 


7 


Book  of  Common  Prayer  established  for 
the  use  of  this  Church."  Upon  mature 
deliberation,  however,  the  Church  deter- 
mined that,  besides  the  Prayer  Book  as  a 
doctrinal  standard,  there  was  also  needed 
the  "XX^X  Articles  of  Religion"  and 
"  established  "  them  accordingly.  Again 
and  again  has  the  General  Convention, 
both  explicitly  and  implicitly,  declared 
that  they  were  of  "the  same  authority" 
as  the  rest  of  what  is  bound  up  with  the 
Prayer  Book,  and  to  deny  this  in  the  face 
of  history  and  of  the  present  constitu- 
tional provision  for  their  alteration  would 
be  simply  absurd.  While  this  is  true,  it 
cannot  be  denied  that  the  fact  that  the 
Articles  were  not  to  be  signed  in  this 
country  was  thought  by  those  who  secured 
this  change  to  make  some  modification  in 
their  position.  What  this  modification 
was  is  easily  understood,  if  the  old 
manner  of  subscription  be  remembered. 
Bishop  White,  in  his  "  Memoirs"  of  the 
Church,  draws  clearly  the  great  distinc- 
tion between  "  doctrine  "  and  "  discipline." 


s 


IN  TROD  UCTION. 


There  are  certain  things  which  the  Church 
teaches  as  infallibly  true  (viz.  :  the  Holy 
Scriptures  as  interpreted  by  Divine  Tra- 
ditions coming  down  from  Christ  and  the 
Apostles,  the  Creeds,  and  the  ruling  of 
the  undisputed  General  Councils),  but 
besides  these  there  is  a  vast  field  of  the- 
ology where  there  have  been  held  different 
views  upon  different  subjects.  Some  of 
these  questions  are  ruled  one  way  or  the 
other  in  the  Articles.  Now  to  all  the 
doctrine,  that  is  to  say,  to  all  that  falls 
under  the  first  class,  the  Church  demands 
unquestioning  faith  ;  it  is  all  "  sufficiently 
contained  in  Holy  Scriptures/'  and  in 
these  she  requires  a  solemn  declaration  of 
"  unfeigned  belief."  To  statements  of 
the  second  class  she  does  not  require  any 
such  internal  assent ;  all  she  requires  is 
that,  as  a  matter  of  "  discipline,"  her  clergy 
shall  not  "  hold  or  teach,  publicly  or  pri- 
vately, and  advisedly,  any  doctrine  contrary 
to  that  held  by  the  Protestant  Episcopal 
Church  in  the  United  States  of  America" 
("Digest  of  the  Canons,"  Title  II.,  Can. 


IN  TROD  UCTION. 


9 


2).  In  England  an  acceptance  of  the 
Articles  was  required  ex  ammo;  it  was 
this  that  was  done  away  with  among  us, 
and  whatever  the  force  of  the  Articles  on 
the  conscience  by  the  old  arrangement 
may  have  been,  no  such  obligation  rests 
upon  us  in  America  to-day,  our  promise 
simply  being  "  to  conform  (z.  e.,  in  our 
teaching)  to  the  doctrines  of  the  Protestant 
Episcopal  Church."  It  need  hardly  be 
added  that  these  two  classes  of  doctrine 
are  not  always  kept  distinct,  and  that  in 
the  Articles  many  things  are  set  forth 
which  belong  to  the  first  class,  and  are 
therefore  to  be  "  unfeignedly  believed  "  as 
infallibly  true,  but  there  are  many  of  the 
other  class  as  well.  An  example  of  this 
may  make  the  matter  clearer.  Article 
XIII.  declares  of  "  works  done  before  the 
grace  of  Christ  and  the  inspiration  of  his 
Spirit":  "we  doubt  not  but  they  have 
the  nature  of  sin."  A  priest  might  in  his 
inner  conscience  consider  this  more  than 
doubtful,  and  in  so  doing  he  would  not  be 
disloyal  to  the  Church  ;  but  were  he  to 


INTRODUCTION. 


contradict  the  article  in  his  teaching,  he 
would  be  justly  liable  to  trial  and  punish- 
ment for  failing  "  to  conform  to  the  doc- 
trine "  of  this  Church. 

There  is  still  another  class  of  state- 
ments made  in  the  Articles  which  needs 
consideration — viz.,  statements  of  sup- 
posed historical  facts  and  the  like.  Now 
such  statements  would  not  bind,  even  if 
contained  in  the  decree  of  an  (Ecumenical 
Synod  ;  but  some  rigorists  had  supposed 
that  the  English  form  of  subscription  to 
the  Articles  bound  the  clergy  to  the  ac- 
ceptance ex  animo  of  all  such  statements. 
The  following  on  this  subject,  in  the 
words  of  Bishop  White,  will  not  be 
deemed  superfluous  1  : 

"  In  the  Sixth  Article  the  books  of  Holy  Scrip- 
ture are  affirmed  to  be  the  rule  of  faith  ;  and  the 
required  subscription  is  evidently  inconsistent  with 
the  rejection  of  any  of  the  books  specified.  But 
when  there  are  introduced  the  incidental  expres- 
sions— 'of  which  there  never  was  any  doubt  in  the 

1  It  is  curious  that  this  very  statement  of  Art.  VI.  is  used  by 
a  recent  writer  to  point  a  sneer  at  the  Articles  en  masse. 


IN  TROD  UCTION. 


Church  ' — it  is  apparently  contradictory  to  what 
ecclesiastical  history  informs  us  in  regard  to  the 
Epistle  to  the  Hebrews,  the  Second  Epistle  of  St. 
Peter,  the  Epistle  of  St.  James,  the  Second  and 
Third  Epistles  of  St.  John,  and  the  Apocalypse  ; 
concerning  all  of  which  there  were  doubts,  although 
cleared  up  on  full  enquiry.  It  is  within  the  mean- 
ing of  the  form  of  subscription  in  this  Church  that 
the  prominent  fact  of  the  authenticity  of  these 
books  maybe  acknowledged,  while  the  subordinate 
fact,  couched  under  the  recited  expressions,  is  re- 
jected. It  is  not  equally  manifest  that  the  same 
latitude  of  interpretation  is  allowable  on  the  ground 
of  the  form  of  subscription  in  the  Church  of  Eng- 
land-"— Bishop  White's  "  Memoirs,"  Note  to  p. 
33,  p.  185  2d  ed. 

As  Bishop  White  considered  the  Eng- 
lish form  of  subscription  probably  to  in- 
clude the  acceptance  exanimo  of  statements 
of  fact  as  well  as  of  doctrine,  it  cannot  be 
wondered  at  that  he  wished  the  form  of 
subscription  changed. 

It  needs  but  little  consideration  to  see 
how  untenable  is  the  opinion  that  the 
Articles  and  the  doctrinal  statements  of  the 
Prayer  Book  are  not  of  binding  force,  and 
to   appreciate  what   absurdities   it  must 


INTRODUCTION. 


land  those  in  who  adopt  it.  What  on  this 
theory  does  the  promise  "  to  conform  to 
the  doctrine  of  the  Protestant  Episcopal 
Church  "  mean  ?  What  does  the  ordina- 
tion vow  "  to  minister  the  doctrine  of 
Christ  as  this  Church  hath  received  the 
same"  mean  ?  If  there  be  no  dogma  but 
the  Nicene  Creed,  and  this  understood 
not  in  the  old  fixed  but  in  an  ever  varying 
fashion,  what  can  all  these  promises  and 
vows  mean  ?  One  man  might  be  preach- 
ing the  infallibility  of  the  Pope  of  Rome, 
the  infallible  Pope  all  the  time  telling  him 
that  unless  he  becomes  a  Roman  he  will 
be  damned  ;  and  another  might  be  teach- 
ing that  the  Christ-life  is  all  that  is  needful, 
but  that  the  Christian  faith  is  only  desira- 
ble, while  the  Christ  himself  says,  "  He 
that  believeth  not  shall  be  damned."  Thus 
the  Episcopal  Church  would  no  doubt  be- 
come, as  it  is  sometimes,  with  but  little 
propriety,  now  called,  the  "roomiest 
Church  in  the  world,"  but  the  only  point 
on  which  most  of  its  ministers  and  people 
would  agree  would  be  their  rejection  of 


IN  TROD  UCTION. 


3 


the  doctrines  of  the  Episcopal  Church— 
and  in  fact  of  Christianity— altogether. 

From  such  a  reductio  ad  absurdum  of  the 
new  theory,  we  return  to  the  old  well- 
tried  one,  and  see  no  reason  to  desire  any 
change.  The  Articles  of  Religion,  as  well 
as  the  Book  of  Common  Prayer  (like  the 
synchronous  decrees  of  the  Council  of 
Trent),  were  no  doubt  purposely  drafted  so 
as  to  include  those  who  differed  on  minor 
points,  and  on  such  points  they  should 
certainly  be  given  the  greatest  latitude  of 
interpretation  consistent  with  their  word- 
ing, but  on  the  great  truths  of  Christianity 
they  speak  in  tones  not  to  be  misunder- 
stood, and  any  priest  or  other  minister  of 
the  Church  questioning  or  denying  the 
truth  of  these  statements  is  clearly  violat- 
ing his  solemn  promise  of  conformity,  is 
breaking  his  ordination  vow  to  minister 
the  doctrine  of  Christ  as  this  Church 
hath  received  it,  and  is  liable  to  trial  and 
punishment  under  the  canons  of  the 
Church. 

The  Articles  were  "  established  "  for  the 


4 


INTRODUCTION. 


American  Church  in  i8or,  and  in  1805 
Bishop  Claggett,  the  first  Bishop  of  Mary- 
land, and  the  first  bishop  consecrated  in 
this  country,  thus  charged  his  diocese  in  a 
pastoral  letter  : 

"  My  brethren  of  the  clergy,  let  me  further  ex- 
hort you  closely  to  adhere  to  the  Articles  of  our 
Church,  lately  ratified  by  the  highest  ecclesiastical 
authority.  .  .  .  We  cannot  too  often  recur  to 
first  principles,  if  we  would  preserve  purity  in  faith 
and  practice— in  this  age  especially,  when  many, 
alas  !  even  of  professing  Christians,  have  erred 
from  the  faith,  when  many  books  are  thrown  upon 
the  world,  and  eagerly  read  by  the  thoughtless,  in 
which  the  original  depravity  of  man  is  carefully 
concealed  and  an  apology  made  for  the  greatest 
crimes  under  the  name  of  sensibility  and  refine- 
ment ...  it  becomes  you,  my  reverend 
Brethren,  to  warn  the  rising  generation  especially 
of  these  insidious  foes." 

And  in  183 1  Bishop  Stone  in  his  "  Pri- 
mary Charge  "  says  : 

"To  the  Doctrines,  Discipline,  and  Worship  of 
the  Protestant  Episcopal  Church,  as  they  are  set 
forth  in  our  Articles,  Book  of  Common  Prayer,  and 
the  Constitutions  and  Canons  of  the  General  and 
State  Conventions  I  am  sacredly  and  exclusively 


IN  TROD  UCTION. 


5 


and  irreversibly  bound.  I  disclaim  all  right  to  set 
them  aside,  to  modify  them,  or  to  adopt  any  other 
law  in  the  fulfilment  of  the  functions  of  my  office." 

Such  has  been  the  consistent  and  un- 
broken tradition  of  this  Church  upon  the 
subject  from  the  time  of  the  establish- 
ment of  the  Articles,  and  there  is  certainly 
no  reason  why  she  should  deem  the  Arti- 
cles or  the  doctrinal  statements  of  the 
Prayer  Book  less  needed  to-day  than  they 
were  ninety  years  ago. 


PRAYER-BOOK  DOCTRINE 


PRAYER-BOOK  DOCTRINE. 


I.  GOD'S  REVELATION  OF  HIMSELF. 

We  adore  God's  mercy  in  giving  us  the 
knowledge  and  sense  of  our  duty  towards 
him.1  For  in  the  knowledge  of  We  know 
God  standeth  our  eternal  life.'  ourGUodyby 
And  truly  to  know  him  is  eternal  Revelatlon- 
life.3  There  is  none  other  Name  under 
heaven  given  to  man  in  whom  and  through 
whom  we  may  receive  health  and  salvation 
but  only  the  Name  of  our  Lord  Jesus 
Christ.4  They  are  therefore  to  be  had 
accursed  that  presume  to  say  that  every 
man  shall  be  saved  by  the  Law  or  Sect 
which  he  professeth,  so  that  he  be  diligent 
to  frame  his  life  according  to  that  Law  and 
the  light  of  Nature.5 

1  Family  Pr.  Evg.  :<  Col.  SS.  Philip  and  James. 

2  ist  Col.  at  Matins.  «  Vis.  of  Sick. 
5  Art.  18. 

19 


20        PRAYER-BOOK  DOCTRINE. 


II.  THE  CHURCH  HAS  THIS  REVELATION. 

Christ's  Church  is  the  Ark  in  which 
we  pass  the  waves  of  this  troublesome 
world  and  finally  come  to  the  land  of 
everlasting  life.1  The  whole  body  of  the 
cahnnothcor-h  Church  is  governed  and  sancti- 
re&ltfon  fied  by  the  Holy  Spirit.2  More- 
tohS!  e  over,  God  has  promised  through 
his  Son  Jesus  Christ  to  be  with  his  Church 
to  the  end  of  the  world,3  and  thus  this 
Church  hath  received  the  doctrine  and 
sacraments  and  the  discipline  of  Christ 
according  to  the  commandment  of  God.4 
All  Jews,  Turks,  Infidels,  and  Heretics 
must  be  fetched  home  to  the  Lord's  flock 
that  they  may  be  saved.5  We  pray  to  be 
schism  defended  from  the  sins  of  heresy 
a  sin-  and  schism,6  and  that  from  all 
false  doctrine,  heresy,  and  schism  the  good 
Lord  would  deliver  us.7    The  Church  is 


1  Baptism  S. 

2  2d  Col.  for  Good  Friday. 

6  3d  Collect  for  Good  Friday, 
6  Pr.  in  Institution  Office. 
'  Litany. 


a  Pr.  for  Convention. 

4  Question  in  Ord.  of  Priests. 


REVELATION. 


21 


One,  Holy,  Catholic,  and  Apostolic.1  In 
her  is  unity  of  spirit,  the  bond  of  peace, 
and  righteousness  of  life.2    We  Notes  of  the 

°  .  true  Church, 

pray  that  God  would  inspire  the  ^v""'^' 
Universal  Church  with  the  spirit  Ap°stolic: 
of  truth,  unity,  and  concord.3  For  a  good 
death,  we  must  die  in  the  communion  of 
the  Catholic  Church,4  for  this  Universal 
Church  Almighty  God  purchased  to  him- 
self by  the  precious  blood  of  his  dear  Son.5 
Moreover,  Almighty  God  hath  built  his 
Church  upon  the  foundation  of  the  Apos- 
tles and  Prophets,6  and  therefore  we  pray 
for  the  prosperity  of  the  Holy  Apostolic 
Church.7 

The  Church  hath  authority  in  contro- 
versies of  faith,8  and  is  a  witness  No  private 
and  a  keeper  of  Holy  Writ.9  Judgment- 
In  the  name  of  Holy  Scripture  we  do 
understand  these  canonical  books  of  the 

'  The  Creeds. 

5  Pr.  for  all  sorts  and  conditions  of  men. 

'  Pr.  for  Church  Militant.     4  Pr.  in  Vis.  of  Sick. 

5  1st  Pr.  Ember  Days.  '  Col.  SS.  Simon  and  Jude. 

7  Last  Pr.  Inst.  Office.  8  Art.  20. 


22        PRAYER-BOOK  DOCTRINE. 


Old  and  New  Testament  of  whose  author- 
ity was  never  any  doubt  in  the  Church.1 
A11  the  The  Blessed  Lord  hath  caused 
s°hkavefGod  all  Holy  Scripture  to  be  written 

for  their  *  r 

author.  for  our  learning.-  And  the  mer- 
ciful God  has  written  his  Holy  Word  for 
our  learning  that  we,  through  patience 
and  comfort  of  his  Holy  Scriptures, 
might  have  hope.3  The  Old  Testament 
is  not  contrary  to  the  New,  for  both  in 
the  Old  and  New  Testament  ever- 

Old  Testa-  . 

oTch^tsTand  Iasting  bfe  is  offered  to  man- 
ete°rnasiere-  kind  by  Christ,  who  is  the  only 
wards-  Mediator  between  God  and  man, 
being  both  God  and  man.  Wherefore  they 
are  not  to  be  heard  which  feign  that  the 
old  Fathers  did  look  only  for  transitory 
„  *    «=     promises.4     All    the  canonical 

H.  S.  sum-  a 

te!Ssaiicon'  Scriptures  of  the  Old  and  New 
necnelsary  to  Testament  must  be  unfeignedly 
believed 5 ;  they  contain  all  doc- 
trine required  as  necessary  for  eternal  sal- 

1  Art.  6.  1  Col.  for  II.  Advent. 

'  Pr.  for  Persons  troubled  in  mind  in  Vis.  of  Sick. 

4  Art.  7.  '  Question  at  Ord.  of  Deacons. 


THE  TRIUNE  GOD. 


23 


vation  through  faith  in  Jesus  Christ,1  and  all 
bishops  and  priests  must  banish  and  drive 
away  from  the  Church  all  erroneous  and 
strange  doctrines  contrary  to  God's  Word.- 
The  Nicene  Creed  and  that  which  is  com- 
monly called  the  Apostles'  Creed,  ought 
thoroughly  to  be  received  and  be-  The  creeds 
lieved,  for  they  may  be  proved  by  ueled" 
most  certain  warrants  of  Holy  Scripture.3 

HI.  OF  THE  TRIUNE  GOD. 

There  is  but  One  living  and  true  God,4 
everlasting,  without  body,  parts  or  pas- 
sions,5 Almighty,6  most  power- 

&      ■"  r  God  is  One 

ful  and  glorious7;  of  infinite  andbut°ne- 
power,  wisdom,  and  goodness,8  unto 
whom  all  hearts  are  open,  all  Aii-P0wer- 

J      •  1  1    r  1  Rilj  all-wise, 

desires  known,  and  from  whom  aii-good,  in- 

comprehen- 

no  secrets  are  hid  9 ;  whom  the  J^i,  \ht 
heaven  of  heavens  cannot  con-  thCprruTerrveorf 
tain.'°    The    Maker  of  heaven      *  ver2£ 

1  Question  in  Ord.  of  Priests. 
*  Ibid.,  and  Q.  in  Ord.  of  Bishops. 
Art.  8.  '  Prayers  at  Sea. 

4  Art.  I.  »  Art.  I. 

5  Jbid-  "Col.  for  Purity  C.  Office. 

6  The  Creeds.  >o  Consec.  of  Church. 


24         PR  A  YER-BOOK  DOCTRINE. 


and  earth  and  of  all  things  visible  and  in- 
visible 1  and  the  Preserver  of  all  things  both 
visible  and  invisible,2  whose  never-failing 
Providence  ordereth  and  governeth  all 
things  both  in  heaven  and  earth,3  the 
Sovereign  Commander  of  all  the  world," 
who  maketh  us  both  to  will  and  to  do 
those  things  which  are  good  and  accept- 
able to  him.5 

In  unity  of  this  Godhead   there  be 
Three  Persons,  of  one  Substance,  power, 
and   eternity,  the    Father,  the 

The  Trinity,  ^  ^  Qfo^e.  ^ 

Holy,  blessed,  and  glorious  Trinity  ;  three 
Persons  and  One  God.7  One  God,  one 
Lord  ;  not  one  only  Person  but  three 
Persons  in  one  Substance.  For  that 
which  we  believe  of  the  glory  of  the 
Father,  the  same  we  believe  of  the  Son 
and  of  the  Holy  Ghost  without  any  differ- 
ence or  inequality.8    The  true  faith  is  to 

1  Nicene  Creed.  5  Art.  I. 

3  Col.  for  VIII.  Trinity  ;  Ex.  in  Vis.  of  Pris. 

4  Prayers  at  Sea.  6  Art.  i. 

s  Pr.  in  Confirmation  O.  :  The  Litany. 

8  Proper  Preface  for  Feast  of  Trinity. 


INCARNATION  OF  THE  WORD.  25 


acknowledge  the  glory  of  the  Eternal 
Trinity  and  in  the  power  of  the  Divine 
Majesty  to  worship  The  Unity.1 

IV.  OF  THE  INCARNATION  OF  THE  WORD. 
THE  CONCEPTION. 

The  Son,  which  is  the  Word  of  the 
Father,  begotten  from  everlasting  of  the 
Father,2  before  all  worlds,3  the  The  Son  is 
only   begotten    Son    of    God/  f.one  Fby  haenr 

God    Of    God,    Light     Of     Light,  generation1! 

very  God  of  very  God,  begotten  not 
made 5  ;  the  very  and  eternal  God 6 ; 
being  of  one  Substance  with  the  Father; 
by  whom  all  things  were  made7 — took 
man's  nature  in  the  womb  of  the  Blessed 


very  man  of  the  Substance  Virgin- 
of  the  Virgin  Mary  his  mother ;  and  that 
without  spot  of  sin.9     The   one  Lord 


Virgin,8  by  the  operation  of 
the    Holy    Ghost    was  made 


Mary  is  truly 
Deipara  and 

Virgin. 


1  Collect  for  Trinity  Sunday.     0  Art.  2. 

■  Art.  2.  i  Nicene  Creed. 

3  Nicene  Creed.  8  Art.  2. 


26         PR  A  YER-BOOK  DOCTRINE. 


Jesus  Christ  came  down  from  heaven  and 
was  incarnate  by  the  Holy  Ghost  of  the 
Virgin  Mary  and  was  made  man.1  This 
incarnation  of  God's  Son  we  have  known 
by  the  message  of  an  angel.3 

THE  BIRTH. 

He  took  our  nature  upon  him  and  was 
born  of  a  pure  Virgin,3  so  that  two  whole 
and  perfect  natures,  that  is  to  say,  the 
Christ  has  Godhead  and  Manhood  were 
Nances  buT  joined  together  in  one  Person, 
Person.  never  to  be  divided,  whereof  is 
one  Christ,  very  God  and  very  Man,4  for 
Christ  in  the  truth  of  our  nature  was  made 
Christ  with-  like  unto  us  in  all  things,  sin 
only  except,  from  which  he  was 
clearly  void  both  in  his  flesh  and  in  his 
spirit.5  He  came  to  visit  us  in  great  hu- 
mility,6 was  circumcised  and  obedient  to 
the  Law  for  man  7 ;  was  manifested  by  the 

1  Nicene  Creed.  2  Collect  for  Lady  Day. 

3  Collect  for  Christmas.  Cf.  the  title  given  her  40  days  after 
the  birth  of  her  Son — "  The  Purification  of  St.  Mary  the 
Virgin." 

*  Art.  2.  '  Collect  for  I.  Adv. 

s  Art.  15.  '  Col.  for  Circum. 


INCARNATION  OF  THE  WORD.  27 


leading  of  a  star  to  the  Gentiles 1 ;  was 
presented  in  the  Temple  in  substance  of 
our  flesh 2 ;  by  his  baptism  in  the  river 
Jordan  did  sanctify  the  element  of  water 
to  the  mystical  washing  away  of  sin 3  ;  for 
our  sake  did  fast  forty  days  and  forty 
nights 4 ;  was  revealed  to  chosen  witnesses, 
wonderfully  transfigured,  in  raiment  white 
and  glistering5  ;  was  contented  to  be  be- 
trayed and  given  up  into  the  hands  of 
wicked  men 6 ;  in  the  night  in  which  he  was 
betrayed 7  instituted  and  ordained  Holy 
Mysteries  as  pledges  of  his  love  and  for 
a  continual  remembrance  of  his  death  8 ; 
endured  the  agony  and  bloody  sweat 9 ; 
truly  suffered,10  and  was  crucified  also  for 
us  under  Pontius  Pilate.11 


He  died  and  was  buried  to  reconcile 
his  Father  to  us 12  and  made  upon  the 


THE  DEATH. 


1  Col.  for  Epiph. 


'  Pr.  of  Consecration. 
8  Ex.  at  Com. 


s  Col.  for  Purif.  B.  V.  M. 
3  Bapt.  of  Riper  Years. 


9  Litany. 

10  Art.  2. 


*  Col.  I.  Lent. 


6  Col.  for  Transfiguration. 
8  1st  Col.  for  Good  Friday. 


11  Nicene  Creed. 
"Art.  2. 


28 


PR  A  YER-BOOK  DOCTRINE. 


cross  by  his  one  oblation  of  himself 
once  offered,  a  full,  perfect,  and  suffi- 

The 


death  of 
Lthe 


e    faction  for  the  sins  of  the  whole 


only  sacn-    world,    not    only   for  original 

ficeforsin.  }  ,      •  r 

guilt  but  also  lor  actual  sins  01 
men/  and  there  is  none  other  Satisfaction 
for  sin  but  that   alone,3  so  that  every 

Christian  is  taught  to  say :  "  I 
f0hrraii rtied    believe  in  God  the  Son,  who 

hath  redeemed  me,  and  all  man- 
kind." 4  He  did  humble  himself  even  to 
Fruits  of  the  the  death  upon  the  Cross  that 
arRe°to:ra-  he  might  make  us  the  children 
ship-         of  God  and  exalt  us  to  everlast- 

(2)  Eyerlast- 

(3) gs'harein  ing  life,5  and  to  redeem  us  from 
merits3       sin  and  eternal  death 6 ;  so  that 

(4)  Remis-  .  . 

sionofsin     we  nQw  can  claim  the  merits  ol 

infusion  of 

grace.  Christ,7  the  infinite  merits  of 
our  Blessed  Saviour,8  and  the  innumera- 
ble benefits  which  by  his  precious  blood- 
shedding  he  hath  obtained  for  us.9   By  his 

1  Pr.  of  Consecr.  6  Family  Pr.  Evg. 

5  Art.  2.  1  1st  Ex.  to  Prisoners. 

3  Art.  31.  8  Pr.  at  Sea. 

4  Catechism.  9  Ex.  at  Com. 


INCARNATION  OF  THE  WORD.  29 


meritorious  Cross  and  Passion  alone  we 
obtain  remission  of  our  sins  and  are  made 
partakers  of  the  kingdom  of  heaven.1  He 
is  the  very  Paschal  Lamb  which  was  of- 
fered for  us  and  hath  taken  away  the  sin 
of  the  world  ;  who  by  his  death  hath 
destroyed  death  and  by  his  rising  to  life 
again  hath  restored  to  us  everlasting  life.' 

Almighty  God   of   his  infinite 

,         ,  ,  The  Son 

love  and  goodness  towards  us  sentFa^hehre 

hath  given  to  us  his  only  and 
most  dearly  beloved  Son  Jesus  Christ  to 
be  our  Redeemer  and  the  author  of  ever- 
lasting life,  who  made  perfect  our  redemp- 
tion by  his  death.3  God  the  Father  sent 
God  the  Son  to  take  upon  him  our  flesh, 
and  to  suffer  death  upon  the  cross 4  that 
he  might  be  unto  us  both  a  Sacrifice  for 
sin  and  also  an  ensample  of  godly  life.5 

THE  RESURRECTION. 

As  Christ  died  for  us  and  was  buried, 
so  also  is  it  to  be  believed  that  he  went 


1  Warning  to  H.  C. 

5  Preface  for  Easter  Day. 

3  Pr.  at  Ordination  of  Priests. 


4  Col.  for  Palm  Sund. 
s  Col.  for  II.  Easter. 


PR  A  YER-BOOK  DOCTRINE. 


down  into  hell 1 — that  is  to  say,  he  went 
Christ  goes  mto  ^e  place  °f  departed  spirits, 
andhfrisea  which  are  considered  as  words  of 
the'dead."1  the  same  meaning,2  and  when  he 
had  overcome  the  sharpness  of  death,  he 
did  open  the  kingdom  of  heaven  to  all 
believers.3  The  third  day  he  rose  again 
from  the  dead4  and  took  again  his  body, 
with  flesh,  bones,  and  all  things  apper- 
taining to  the  perfection  of  man's  nature, 
wherewith  he  ascended  into  heaven.5  For 
he,  after  his  most  glorious  resurrection, 
manifestly  appeared  to  all  his  Apostles 
and  in  their  sight  ascended  up 

He  ascends      .  ,  Z  ■%     ■%  i 

and°shitsonn  into  heaven6 ;  and  there  sitteth7 
Handlft'he  on  the  right  hand  of  God  the 
Father.  Father  Almighty8  to  prepare  a 
place  for  us9 ;  and  from  thence  he  shall 
come  to  judge  both  the  quick  and  the 
dead.10 

1  Art.  3. 

':  Rubric  before  Apostles'  Creed. 

3  Te  Deum.  '  Art.  4. 

4  Apostles'  Creed.  6  Apostles'  Creed. 
6  Art.  4.  '  Prop.  Pref.  Asc. 
6  Prop.  Pref.  Ascension.  10  Apostles'  Creed. 


THE  HOLY  SPIRIT.  31 


V.  OF  THE  HOLY  SPIRIT. 

The  Holy  Ghost,  the  Lord  and  Giver 
of  life,1  proceedeth  from  the  Father  and 
the  Son  "and  is  of  one  Substance, 

11  -11  The  Holy 

majesty,  and  glory  with  the  ^ds'flrom 
Father  and  the  Son,  very  and  io'^Yndu 
eternal  God.3    He  spake  by  the  cont!aibw?th 

t  them- 

Prophets,4  is  the  very  Comforter, 
the  heavenly  gift  of  God  most  High,5  who 
according  to  our  Lord's  most  true  promise 
came  down  from  heaven  with  a  sudden 
great  sound  as  it  had  been  a  mighty  wind 
in  the  likeness  of  fiery  tongues,  lighting 
upon  the  Apostles  to  teach  them  and  to 
lead  them  to  all  truth  ;  giving  them  both 
the  gift  of  divers  languages  and  also  bold- 
ness with  fervent  zeal  constantly  to  preach 
the  Gospel.6  By  the  same  Spirit  we  have 
a  right  judgment  in  all  things,7  by  the 
constant  assistance  of  the  Holy  Spirit  we 
are  effectually  restrained  from  sin  and 
excited  to  our  duty.8    By  him  Almighty 

1  Nicene  Creed.  5  Hymn  in  Orel,  of  Prs. 

2  Ibid.  6  Prop.  Pref.  for  Pentecost. 

3  Art.  5.  7  Collect  for  Pentecost. 

4  Nicene  Creed.  8  Family  Pr.  Morning. 


32         PRAYER-BOOK  DOCTRINE. 


God  did  preside  in  the  council  of  the  Bless- 
ed Apostles,1  by  him  the  Holy  Church 
presides  in    Universal  is  guided  and  govern- 

council8.,n      ed  2   and   the   who]e  body  of  the 

Church  is  governed  and  sanctified.3  He 
is  the  Sanctirier  of  the  Faithful,4  and  every 
baptized  person  can  say :  "  I  believe  in 
God  the  Holy  Ghost,  who  sanctifieth  me 
and  all  the  people  of  God." 5  By  him 
,„  ,  .      we  are  daily  renewed.6  Works 

Works  done  J 

^dancehnot  done  before  the  grace  of  Christ 
mentor.ous.  Inspiration  of  his  Spirit 

are  not  pleasant  to  God  but  they  have 
the  nature  of  sin.7 

VI.  OF  PREDESTINATION. 

Almighty  God  desireth  not  the  death 
_  .,    ...  .   of  a  sinner,8  but  rather  that  he 

God's  will  is  ' 

shoufdbe  should  turn  from  his  sin  and  be 
saved'  saved9;  therefore  predestination 
to  life  is  the  everlasting  purpose  of  God, 

1  Pr.  for  Convention. 

2  Pr.  for  all  sorts  and  conditions  of  men. 

3  2d  Col.  for  Good  Friday. 

4  Pr.  in  Inst.  Office.  1  Art.  13. 

6  Catechism.  8  Dec.  of  Absolution  at  Matins. 

6  Col.  for  Christmas.  9  Prs.  for  Ash  Wednesday. 


P REDES  TINA  TION. 


33 


whereby  (before  the  foundations  of  the 
world  were  laid)  he  hath  constantly  de- 
creed by  his  counsel  secret  to  Electionis 
us  to  deliver  from  curse  and  offreegrace- 
damnation  those  whom  he  hath  chosen  in 
Christ  out  of  mankind,  and  to  bring  them 
by  Christ  to  everlasting  salvation,  as  ves- 
sels made  to  honour.  Where-  The  elect 
fore,  thev  which  be  endued  with  because  they 

do  that 

so  excellent  a  benefit  of  God,  be      which  is 

pleasing  to 

called  according  to  God's  purpose  God' 
by  his  Spirit  working  in  due  season  :  they 
through  grace  obey  the  calling:  they  be 
justified  freely :  they  be  made  sons  of  God 
by  adoption  :  they  be  made  like  the  image 
of  his  only  begotten  Son  Jesus  Christ  : 
they  walk  religiously  in  good  works,  and 
at  length,  by  God's  mercy,  they  attain  to 
everlasting  felicity.  Furthermore,  we  must 
receive  God's  promises  in  such  wise  as 
they  be  generally1  set  forth  to  us  in  Holy 
Scripture,2  for  God  the  Son  hath  redeemed 
all  mankind,3  and  every  baptized  person 

1  ' '  Generally  "  here  means,  as  elsewhere  in  the  English  of 
the  period,  "  universally,"  "  for  all." 

■  Art.  17.  3  Catechism. 


34        PRAYER-BOOK  DOCTRINE. 


can  thank  God  for  having  called  him  into 
a  state  of  salvation,  and  pray  for  grace 
that  he  may  continue  in  the  same  unto 
his  life's  end.1  Moreover,  he  can  say  : 
"  The  Holy  Ghost  sanctifieth  me  and  all 
the  people  of  God."2 

VII.  OF  GRACE. 

We  are  not  able  to  do  our  duty  towards 
God  nor  our  duty  towards  our  neighbour 
.  ,  by  ourselves,  nor  to  walk  in  the 

The  need  of       J  1 

erace-  Commandments  of  God  nor  to 
serve  him  without  his  special  grace,3  i.  e., 
the  direction  and  assistance  of  the  Holy 
prevenient  Spirit.4  By  his  special  grace 
Habitual  preventing  us  he  puts  into  our 
minds  good  desires,  and  by  his 
continual  help  we  bring  the  same  to  good 
effect.s  We  cannot  do  anything  that  is 
good  without  him,6  he  gives  the  will  to 
do  and  grants  also  the  strength  and 
power  to  perform,  that  he  may  accomplish 


1  Catechism. 
s  Ibid. 
3  Ibid. 


4  Fam.  Pr.  Evg. 

5  Col.  for  Easter. 

6  Col.  for  IX.  Trinity. 


GRACE. 


35 


his  work  which  he  hath  begun  in  us.1 
The  condition  of  man  after  the  fall  of 
Adam  is  such  that  he  cannot  turn  and 
prepare  himself,  by  his  own  natural 
strength  and  good  works,  to  faith  and 
calling  upon  God.  Wherefore  we  have 
no  power  to  do  good  works,  Meritorious 
pleasant  and  acceptable  to  God,   done  through 

1  i  '       grace  given 

without  the  grace  of  God  by  us- 
Christ  preventing  us  that  we  may  have  a 
good  will,  and  working  with  us  when  we 
have  that  good  will.3  All  holy  desires,  all 
good  counsels,  and  all  just  works  do  pro- 
ceed from  Almighty  God,3  and  not  only 
so,  but  all  our  doings  to  be  righteous  in 
his  sight  are  ordered  by  his  governance.4 
After  we  have  received  the  Holy  Ghost 
we  may  depart  from  grace  given  and  fall 
into  sin,  and  by  the  grace  of  Grace  may  be 

~      ,  ,         lost  and  re- 

God  we  may  arise  again  and  gained. 

amend  our  lives.    And  therefore  they  are 

to  be  condemned  which  say  they  can  no 

more  sin  as  long  as  they  live  here,  or  deny 

1  Ord.  of  Priests.  3  Col.  for  Peace.    Evg.  Pr. 

*  Art.  io.  4  Col.  for  Grace.    Morning  Pr. 


3* 


PR  A  YER-BOOK  DOCTRINE. 


the  place  of  forgiveness  to  such  as  truly 
repent.1  All  we  the  rest  [/.  e.,  beside 
Christ],  although  baptized  and  born  again 
in  Christ,  yet  offend  in  many  things  ;  and 
if  we  say  we  have  no  sin,  we  deceive  our- 
selves and  the  truth  is  not  in  us.2  And  be- 
cause God  knoweth  the  weakness  and 
corruption  of  our  nature  and  the  manifold 
temptations  which  we  daily  meet  with,  he 
has  compassion  on  our  infirmities  and 
gives  us  the  constant  assistance  of  his 
Grace  not  only  Holy  Spirit  that  we  may  be 
Iff«tuaVtout  effectually  restrained  from  sin 
the  elect.  excited  to  our  duty.3    It  is 

by  heavenly  grace  that  we  continue  God's 
for  ever,4  and  in  the  state  of  salvation  unto 
our  life's  end.5  We  pray  that  the  bap- 
tized may  receive  the  fulness  of  God's 
grace  and  ever  remain  in  the  number  of 
his  faithful  children,6  so  that  we  may  be 
gathered  to  our  fathers  in  favour  with 
our  God.7 

1  Art.  16.  '  Catechism. 

2  Art.  15.  6  Baptism  of  Infants. 

3  Family  Pr.  Morn.  '  Pr.  in  Vis.  of  Sick. 

4  Conf.  Office. 


JUSTIFICATION.  37 


VIII.  OF  JUSTIFICATION. 

The  redemption  of  the  soul  from  eter- 
nal death,  and  the  making  it  Final  cause  of 
partaker  of  everlasting  life  {that  Justlficatlon- 
is  to  say,  the  justification  of  a  7nan\  is  to 
God's  unspeakable  glory.1 

The  bounteous  mercy  of  Almighty  God 
grants  that  which  by  nature  Efficient 
we  cannot  have,2  washing  and 
sanctifying  us  with  the  Holy  Ghost.3 

We  are  accounted  righteous  before 
God  only  for  the  merits  of  our  Lord  and 
Saviour  Jesus  Christ,4  who  did  Meritorious 
humble  himself  even  to  the 
death  upon  the  cross  for  us  miserable  sin- 
ners that  he  might  make  us  the  children 
of  God  and  exalt  us  to  everlasting  life.5 

By  baptism  as  by  an  instrument 6  we 
were  made  members  of  Christ,  instrumental 
children  of  God,  and  inheritors 
of  the  kingdom  of  heaven.7    The  right- 

1  Next  to  last  Pr.  in  Vis.  of  Sick. 

■  Baptism  Office.  5  Ex.  at  Com. 

8  Ibid.  »  Art.  27. 

*  Art.  11.  '  Catechism. 


38 


ERA  YER-BOOK  DOCTRINE. 


eousness  of  God  unto  which  the  person  is 
made  living,1  having  been  washed  and  sanc- 
f  f  tified  by  the  Holy  Ghost,  made 
God's  child  by  adoption  and 
grace,3  having  been  endued  with  heavenly 
virtues,  and  having  received  the  fulness  of 
God's  grace,3  and  being  made  like  the 
image  of  God's  only  begotten  Son  Jesus 
Christ.4 

By  faith5  and  by  faith  only,6  and  yet 
that  faith  doth  not  shut  out  repentance, 
By  faith  hope,  love,  dread,  and  the  fear 
Tooi'oVjusu-  of  God  to  be  joined  with  faith,7 
fication.  our  doings  without  char- 

ity are  nothing  worth,  for  without  it  we 
are  accounted  [not  righteous  but]  dead 
before  God.8 

We  are  justified  freely,  having  through 
justification  a  grace  obeyed  the  calling,9  not  for 
free  g.ft.  Qur  works  or  deservings,10 
for  works  done  before  the  grace  of  Christ 

1  Baptism  Office.  4  Art.  17. 

2  Ibid.  6  Art.  11. 

3  Ibid.  *  Ibid. 

'  The  passage  in  the  Homily  made  part  of  Art.  II, 

8  Collect  for  Quin. 

9  Art.  17.  10  Art.  il 


THE  SACRAMENTS.  39 


and  the  inspiration  of  his  Spirit  do  not 
deserve  grace  of  congruity.1 

IX.  OF  THE  SACRAMENTS. 

Sacraments  ordained  of  Christ  [unlike 
those  of  the  Law  of  Moses]  Christian 
be  certain  sure  witnesses  and  contained 
effectual  signs  of  grace  by  confergrace- 
the  which  he  doth  work  invisibly  in  us,2  as 
by  an  instrument.3  The  Sacraments  be 
effectual  because  of  Christ's  institution 
and  promise,4  neither  is  the  effect  of 
Christ's  ordinance  taken  away  by  the 
wickedness  of  the  minister  nor  the  grace 
of  God's  gifts  diminished.5  In  such  only 
as  worthily  receive  the  same,  they  have  a 
wholesome  effect  or  operation.6 

A  Sacrament  is  an  outward  and  visible 
sign  of  an  inward  and  spiritual  grace 
given  unto  us.7  A  Sacrament  is  ordained 
by  Christ  himself  as  a  means 

J  All  Sacra- 

whereby  we  receive  the  inward  Ja^edby 
grace  and  as  a  pledge  to  assure  Chnst' 
us  thereof.8    There  are  two  parts  in  a 

1  Art.  13.  3  Art.  27.  5  Ibid.  7  Cat. 

s  Art.  25.  4  Art.  26.  6  Art.  25.  8  Ibid. 


4o         PR  A  YER-BOOK  DOCTRINE. 


Sacrament,  the  outward  visible  sign  and 
the  inward  spiritual  grace.1 

There  are  two  Sacraments  or- 
m^n°tsSgen-~  dained  of  Christ  our  Lord  in  the 

erallyneces-  101  1 

"tfon° sal"  Gospel,  and  only  two,  as  gener- 
ally necessary  to  salvation,  that 
is  to  say  Baptism  and  the  Supper  of  the 
Lord.3  Confirmation,  Penance,  Orders, 
The  other  Matrimony,  and  Extreme  Unc- 
dffferrafromts  tion  have  not  like  nature  of  Sac- 

theminhav-  , 

■ngnoout-    raments  with  Baptism  and  the 

ward  sign  r 

mediately m"  Lord's  Supper,  for  that  they 
by  God.  have  not  any  visible  sign  or  cere- 
mony ordained  of  God,4  yet  these  five  are 
commonly  called  Sacraments,  but  they  are 
not  to  be  counted  for  "  Sacraments  of  the 
Gospel."  5 

X.  OF  HOLY  BAPTISM. 
STATE  OF  MAN  BEFORE  THE  FALL. 

Adam  had  original  righteousness 6  from 
original      which,  by  the  fall,  man  is  very 

Righteous-  J  J 

thlSfl°Ltby   far  ( quam  longissimc )  gone.7 

1  Cat.  3  Cat.  5  Art.  25.  '  Ibid. 

2  Art.  25.  4  Art.  25.  6  Art.  9. 


HOLY  BAPTISM. 


STATE  OF  MAN  SINCE  THE  FALL. 

All  men  are  conceived  and  born  in  sin,1 
and  are  by  nature  born  in  sin  and  AI1  born  in 
the  children  of  wrath,2  for  they  °riginalSin- 
are  naturally  engendered  of  the  offspring 
of  Adam,3  and  therefore  in  every  person 
born  into  this  world  original  sin  deserveth 
God's  wrath  and  damnation.4  The  un- 
baptized  who  are  in  the  flesh  cannot  please 
God  but  live  in  sin,  committing  many  ac- 
tual transgressions,5  for  the  entrance  to 
the  kingdom  of  God  no  one  can  have  by 
nature.6 

STATE  OF  MAN   AFTER  BAPTISM. 

Concupiscence  and  lust  doth  remain, 
yea,  in  them  that  are  regenerated, 
and  hath  of  itself  the  nature  of  piscence  has 

only  the  na- 

sin,  although  there  is  no  condem-  tur  1  °df  tlh. 
nation  for  them  that  believe  and  h1ngSinCthe 

1  •       1  T>  r     1  baptized. 

are  baptized.7    By  reason  ot  the 

frailty  of  our  nature  we  cannot  always 

stand  upright,8  and  the  frailty  of  man  with- 

1  1st  Ex.  Bapt.  of  Inf.  E  1st  Ex.  Bap.  R.  Years. 

3  Catechism.  6  1st  Ex.  Inf.  Bapt. 
8  Art.  9.  T  Art.  9. 

4  Ibid.  s  Col.  IV.  Epiph. 


42        PR  A  YER-BOOK  DOCTRINE. 


out  God  cannot  but  fall,1  for  the  flesh  lust- 
eth  always  contrary  to  the  spirit 2 ;  we  have 
no  power  of  ourselves  to  help  ourselves,3 
and  through  the  weakness  of  our  nature 
we  can  do  no  good  thing  without  God.4 

THE  NECESSITY  OF  BAPTISM. 

Baptism  is  a  Sacrament  generally  neces- 
sary to  salvation.5  From  the  express 
_  words  of  our  Saviour  Christ  we 

oaptism 

necllsl'ry     perceive  the  great  necessity  of 

to  salvation.      -  .  ,  .  , 

tnis  sacrament  where  it  may  be 
had.6  As  this  is  so,  the  minister  of  every 
parish  shall  often  admonish  the  people 
that  they  defer  not  the  baptism  of  their 
children  longer  than  the  first  or  second 
Sunday  next  after  their  birth,  unless  upon 
a  great  and  reasonable  cause.7  Need  may 
compel  baptism  in  the  house,  when  the 
minister  shall  say  the  Lord's  Prayer  and 
so  many  of  the  collects  as  the  time  and 
present  exigence  will  suffer.3 

1  Col.  XV.  Trinity.  4  Col.  I.  Trinity. 

3  Art.  9.  5  Catechism. 

3  Col.  II.  Lent.  6  2d  Ex.  Bap.  R.  Years. 

7  1st  Rubric  Private  Baptism. 

6  2d  and  3d  Rubrics  of  Private  Baptism. 


HOLY  BAPTISM. 


43 


FORM   AND  MATTER  OF  BAPTISM. 

The  outward  and  visible  sign  or  form 
in  Baptism  is  water  wherein  the  person  is 
baptized,  "  In  the  name  of  the  Father," 
etc.1  The  minister  shall  dip  the  child  in 
the  water  discreetly  or  else  shall  pour  water 
upon  it,  saying  :  "  N.,  I  baptize  thee  in  the 
Name,"  etc.3  That  the  child  be  baptized 
with  water,  "In  the  Name  of  the  Father," 
etc.,  are  essential  parts  of  Baptism.3 

GRACE  OF  BAPTISM. 

The  person  baptized  is  (a)  washed  and 
(b)  sanctified,  so  that  finally  he  The  grace  of 
may  come  (c)  to  the  land  of  ever-  threefold? 
lasting  life  4 ;  receives  (a)  remis-  Jna™lm- 
sion  of  sins  by  (b)  spiritual  re-  wSthGod° 
generation  that  he  may  come  (c)  anaSaa  chi'id! 

i  i  i  ■     i         i  •  i    (b> Sanctifi- 

to  the  eternal  kingdom  which     cation,  or 

o  the  infusion 

Christ  has  promised 5 ;  is  (a)  LifetSth'ite 
embraced  with  the  arms  of  God's  (C>  ThTconi 

/i  \      i        ii        ■  sequent 

mercy,  is  given  (b)  the  blessing  t^e°^s  °£ 
of  eternal  life,  and  (c)  made  b£aven- 
partaker  of  his  everlasting  kingdom  6 ;  he 


'  Cat. 

s  Rub.  Inf.  Bapt. 

3  Last  rub.  but  one  of  Priv.  Bap. 


4  1st  Pr.  Inf.  Bap. 
3  Ibid.  2d  Prayer. 
6  2d  Ex.  Ibid. 


ERA  YER-BOOK  DOCTRINE. 


is  (a)  released  from  sin,  (b)  sanctified  with 
the  Holy  Ghost,  and  (c)  given  the  king- 
dom of  heaven.1  The  water  is  sanctified 
to  (a)  the  mystical  washing  away  of  sin, 
that  those  baptized  therein  may  receive  (b) 
the  fulness  of  grace.2  The  inward  and 
spiritual  grace  of  Holy  Baptism  therefore 
is  a  death  unto  sin  and  a  new  birth  unto 
righteousness,  for  being  by  nature  born  in 
sin  and  the  children  of  wrath,  by  Baptism 
we  are  made  the  children  of  grace.3  So 
that  even  Baptism  doth  also  now  save  us,4 
for  in  it  God  gives  them  that  are  baptized 
(a)  remission  of  sins,  (b)  bestows  upon 
them  the  Holy  Ghost,  and  (c)  makes 
them  partakers  of  his  everlasting  king- 
dom.5 Every  Christian  can  say  that  in 
baptism  he  was  made  (a)  a  member  of 
Christ,  (b)  the  child  of  God,  and  (c)  an 
inheritor  of  the  kingdom  of  heaven.6  The 
baptized  are  endued  with  heavenly  vir- 
tues, so  that  they  are  are  steadfast  in 


'  3d  Ex.  Ibid.  4  Ex.  Bapt.  of  R.  Years. 

■  Prayer  of  blessing  in  Bapt.       5  Ex.  Ibid. 
3  Catechism.  6  Cat. 


THE  HOLY  EUCHARIST.  45 


faith,  joyful  through  hope,  and  rooted  in 
charity.1  They  therefore  must  heartily 
thank  Almighty  God  our  heavenly  Father 
for  having  called  them  into  this  state  of 
salvation,2  having  regenerated  them  by 
water  and  the  Holy  Ghost,  and  having 
given  unto  them  forgiveness  of  all  their 
sins.3 

THE  SUBJECT  OF  HOLY  BAPTISM. 

The  baptism  of  young  children  is  in  any 
wise  to  be  retained  in  the  Church,  Christ  insti- 

...       .        .      tuted  infant 

as  most  agreeable  with  the  insti-  baptism, 
tution  of  Christ.4 

XI.  OF  THE  HOLY  EUCHARIST. 
WHAT  IT  IS. 

The  Blessed  Sacrament  of  the  Body  and 
Blood  of  Christ5  was  ordained 

r  .  .  ,  ,  HolyEucha- 

ior  the  continual  remembrance  nst  ordamed 

for  a  Me- 

of  the  Sacrifice  of  the  death  of  Thiers 
Christ  and  of  the  benefits  which  death- 
we  receive  thereby.6    It  is  a  Sacrament 


1  1st  Pr.  Bapt.  Inf. 

■  Catechism. 

3  Pr.  in  Conf.  Office. 


4  Art.  27. 

5  Consecration  of  a  Church. 

6  Catechism. 


46        PRA  YER-BOOK  DOCTRINE. 


of  our  redemption  by  Christ's  death,1  and 
the  Holy  Communion  of  the  Body  and 
Blood  of  our  Saviour  Christ2  whom 
Almighty  God  hath  given  not  only  to  die 
for  us  but  also  to  be  our  spiritual  food 
and  sustenance  in  that  Holy  Sacrament.3 

THE  OUTWARD  SIGN.      (sACR AMENTUM.) 

The  outward  part  or  sign  is  bread  and 
wine,  which  the  Lord  hath  commanded  to 
be  received.4 

THE  INWARD  THING.      (RES  SACRAMENTI.) 

The  inward  part  or  thing  signified  is 
the  Body  and  Blood  of  Christ,5  being  both 
God  and  Man.6  The  Body  of  Christ  is 
given 7  to  the  people  by  the  priest  who 
says:  "The  Body  of  our  Lord  Jesus 
Christ  which  was  given  for  thee  preserve 
thy  body  and  soul  unto  everlasting  life. 
Take  and  eat  this  in  remembrance  that 

1  Art.  28.  5  Catechism. 

2  Ex.  at  H.  C.  6  Art.  7. 

3  Warning  to  H.  C.  7  Art.  28. 

4  Catechism. 


THE  HOLY  EUCHARIST. 


Christ  died  for  thee  and  feed  on  him  in 
thy  heart  by  faith  with  thanksgiving."1 
The  Body  of  Christ  is  taken  2  by  the  peo- 
ple, but  in  such  only  as  worthily  receive 
the  same  it  hath  a  wholesome  effect  or 
operation,  but  they  that  receive  unworthily 
purchase  to  themselves  damnation  as  St. 
Paul  saith 3 ;  for  although  they 

....  ,       The  wicked 

do  carnally  press  with  their  teeth  \ahkee,§^yeatf 
(as  St.  Augustine  saith)  the  Sac-  £££X*S! 
rament  of  the  Body  and  Blood  partakers  of 
of  Christ  yet  in  no  wise  are  they 
partakers  of  Christ.4  The  danger  is  great 
if  we  presume  to  receive  the  Sacrament 
unworthily,5  for  then  the  receiving  of  the 
Holy  Communion  doth  nothing  else  but 
increase  our  condemnation.6  The  most 
precious  Body  and  Blood  of  our  Saviour 
is  spiritual  food7  and  is  given,  taken,  and 
eaten  only  after  an  heavenly  and  spiritual 
manner.8 


1  Com.  Off. 

2  Art.  28. 

3  Art.  25. 

4  Art.  29. 


5  Exhort,  at  H.  C. 

6  Warning  to  II.  C. 

'  Thanks,  after  H.  C. 
8  Art. 28. 


48 


PR  A  YER-BOOK  DOCTRINE. 


THE  VIRTUE  OF  THE  SACRAMENT.  (VIRTUS 
SACRAMENTI.) 

The  benefits  whereof  we  are  partakers 
by  receiving  the  Holy  Communion  are  the 
strengthening  and  refreshing  of  our  souls 
by  the  Body  and  Blood  of  Christ  as  our 
bodies  are  by  the  bread  and  wine.1  It  is 
our  duty  to  receive  the  Communion  in 
remembrance  of  the  Sacrifice  of  Christ's 
death,  as  he  himself  hath  commanded : 
which  if  we  shall  neglect  to  do  great  is 
our  ingratitude  to  God,  and  sore  punish- 
ment hangeth  over  our  heads  for  the  same, 
when  we  wilfully  abstain  from  the  Lord's 
Table  and  separate  from  our  brethren  who 
come  to  feed  on  the  banquet  of  that  most 
heavenly  Food2 — which  is  so  Divine  and 
comfortable  a  thing  to  them  who  receive 
it  worthily  and  so  dangerous  to  them  who 
the  Fiesh eoaf  Presume  to  receive  it  unwor- 
Alflhil  thi]y*  that  we  pray  that  God 

demnation.  grant  us  SQ  [Q  ea(-  f^g  Y\&s\\ 

of  his  dear  Son  and  to  drink  his  Blood  that 


1  Catechism.  0  2d  Warning  to  H.  C. 

3  Warning  to  H.  C. 


THE  HOL  Y  £  UCHARIS  T.  49 


our  sinful  bodies  may  be  made  clean  by 
his  Body  and  our  souls  washed  through 
his  most  precious  Blood,  and  that  we  may 
evermore  dwell  in  him  and  he  in  us.1  By  re- 
ceiving the  Holy  Communion  we  are  filled 
with  God's  grace  and  heavenly  benediction 
and  made  one  body  with  Christ  that  he 
may  dwell  in  us  and  we  in  him.2 

PREPARATION   FOR  HOLY  COMMUNION. 

As  the  means  whereby  the  Body  of 
Christ  is  received  and  eaten  in  Faith  the 
the  Supper  is  faith3  we  must  re-  Ch^|J]^| 
ceive  that  Holy  Sacrament  with  Sacrament- 
a  true  penitent  heart  and  lively  faith.4 
Those  who  come  to  the  Lord's  Supper 
are  required  to  examine  themselves 
whether  they  repent  them  truly  of  their 
former  sins,  steadfastly  purposing  to  lead 
a  new  life,  have  a  lively  faith  in  God's 
mercy  through  Christ,  with  a  thankful  re- 
membrance of  his  death,  and  be  in  charity 
with  all  men.5 

1  Pr.  Humble  Access  in  Com.  Off.         5  Ex.  to  H.  C. 

2  Pr.  of  Consc.  Com.  Off.  4  Catechism. 

3  Art.  28. 


5o        PRAYER-BOOK  DOCTRINE. 


OF  THE  MOST  HOLY  OBLATION. 


Our  Lord  Jesus  Christ  did  institute  and 
in  his  holy  Gospel  command  us  to  con- 

Sacrifice  of 

tinue  a  perpetual  memory  of  his 

the  Altar  •  ,        ,  » 

crhdr^tea„bdy  Precious  death  and  sacrifice  un- 
offerfele  ti!  his  coming  again  1 ;  according 
ofcSs  t0  nis  institution  we  celebrate 
B^oy/tSthe  and  make  before  the  Divine  Ma- 
jesty with  the  Holy  Gifts  which 
we  offer  unto  the  Almighty  Father  the 
Memorial  his  Son  has  commanded  us  to 
make.2  For  Christ  himself  hath  instituted 
and  ordained  Holy  Mysteries  as  pledges 
of  his  love  and  for  a  continual  remem- 
brance of  his  death,  to  our  great  and  end- 
less comfort,3  so  that  this  is  our  Sacrifice  of 
Praise  and  Thanksgiving.4  And  although 
we  are  unworthy  to  offer  any  sacrifice  yet 
we  beseech  Almighty  God  to  accept  this.5 
The  priest6  offers7  the  Oblation8  upon 

1  Pr.  of  Consc.  Com.  Office. 


■  Ibid. 

3  Ex.  at  H.  C. 

4  Pr.  of  Consc. 

5  Ibid. 


"  Rub.  bef.  Pr.  of  Consc. 
7  Pr.  of  Consc. 

s  Marginal  Note  Pr.  of  Consc. 


CONFIRMATION. 


5 


the  Altar1  for  us  and  all  God's  whole 
church  3  as  his  bounden  duty  and  service,3 
a  Sacrifice  of  Praise  and  Thanks-  Isa  sacrifice 

.    .  -r         r  -mm  of  Praise, 

giving,4  a  sacrifice  lor  remission  Thanks- 

&  &  giving,  and 

of  our  sins,  and  all  other  benefits  Propitiation, 
of  Christ's  passion.5 

XII.    OF  CONFIRMATION. 
WHAT   IT  IS. 

Confirmation  is  the  laying  on  of  hands 
upon  those  who  are  baptized.6  Children 
are  to  be  brought  to  the  Bishop  to  be 
confirmed  by  him  as  soon  as  they  can  say 
the  Creed,  the  Lord's  Prayer,  and  the 
Ten  Commandments,  and  are  sufficiently 
instructed  in  the  other  parts  of  the  Church 
Catechism.7  Persons  baptized  in  riper 
years  should  be  confirmed  by  the  Bishop 
as  soon  after  their  baptism  as  conveniently 
may  be.8 

1  Institution  Office  5  Ibid. 

2  Pr.  of  Consc.  0  Title  of  Confirmation  Office. 

3  Ibid.  '  Bapt.  of  Infants. 

4  Ibid.  8  Rubric  in  Bapt.  Riper  Years. 


52        PRAYER-BOOK  DOCTRINE. 

MINISTER   AND  OUTWARD  PART. 


All  those  to  be  confirmed  kneeling  be- 
fore the  Bishop,  he  shall  lay  his  hand 
upon  the  head  of  every  one  severally.1 

INWARD    SPIRITUAL  GRACE. 

The  strengthening  them  with  the  Holy 
Ghost,  the  Comforter,  and  the  daily  in- 
crease in  them  of  his  manifold  gifts  of 
grace,  the  spirit  of  wisdom  and  under- 
standing, counsel  and  ghostly  strength, 
knowledge,  and  true  godliness  and  holy 
fear.2 

Confirmation  is  administered  after  the 
example  of  the  Holy  Apostles.3 

To  the  end  that  it  may  be  ministered 
r  f  to  the  more  edifying  of  such  as 

baptismal     shall  receive  it,  only  they  who 

vows  a  pre-  1  J  J 

ceoqnfirml-i:>   with  their  own  mouth  ratify  and 
confirm  Avhat  their  Godfathers 
and  Godmothers  promised  for  them  are 
to  be  confirmed.4 

None  shall  be  admitted  to  the  Holy 

1  Rub.  in  Conf.  Off.  3  Pr.  after  Conf.  in  Office. 

5  Pr.  in  Conf.  Off.  *  Preface  to  Conf.  Off. 


PENANCE. 


53 


Communion  until  such  time  as  he  be  con- 
firmed or  be  ready  and  desirous  to  be 
confirmed.1 

XIII.    OF  PENANCE. 

The  grant  of  repentance  ( locus  peni- 
tentice )  is  not  to  be  denied  to  such  as  fall 
into  sin  after  baptism.  After  we  Sin  a?er 
have  received  the  Holy  Ghost 

r  .  repented  of. 

we  may  depart  from  grace  given 
and  fall  into  sin,  and  by  the  grace  of  God 
we  may  arise  again  and  amend  our  lives.3 
The  way  and  means  to  lead  to  a  sincere  and 
hearty  repentance  is  to  examine  one's  life 
and  conversation  by  the  rule  of  God's  com- 
mandments, and  whereinsoever  one  shall 
find  himself  to  have  offended,  either  by 
(a)  will,  (b)  word,  or  (c)  deed,  Threew,ays 
there  to  (j)  bewail  his  own  sinful-  Three  palfs 
ness  and  to  (ij)  confess  himself  J«tn«3' 
to  Almighty  God  with  full  pur-  ^i™?^ 
pose  of  amendment  of  life,  being  satisfaction- 
ready  to  (iij)  make  restitution  and  satisfac- 
tion according  to  the  uttermost  of  his 

1  Rub.  at  end  of  Conf.  Off.  '  Art.  16. 


54        PRA  YER-BOOK  DOCTRINE. 


power.1  The  most  Merciful  God  doth  so 
put  away  the  sins  of  those  who  truly 
repent  that  he  remembereth  them  no 
more.2 

OF  CONTRITION. 

God  despiseth  not  the  sighing  of  a  con- 
trite heart  nor  the  desire  of  such  as  are 
sorrowful,3  but  calleth  us  merci- 

acceptable 

fully  to  amendment  and  of  his 

to  God.  ,1  .  .       i_  t 

endless  pity  promisetn  us  for- 
giveness of  that  which  is  past,  if  with  a 
perfect  and  a  true  heart  we  return  unto 
him.4  And  to  this  true  repentance  and 
change  of  mind  there  must  be  added  a 
lively  and  steadfast  faith  and  dependence 
upon  the  merits  of  the  death  of  Christ,5  for 
except  one  repents  and  believes  we  can 
give  him  no  hope  of  salvation.6 

OF  CONFESSION. 

We  must  confess  ourselves  to  Almighty 
God  with  full  purpose  of  amendment  of 


1  1st  Ex.  Vis.  of  Prisoners. 
1  Pr.  in  Vis.  of  Sick. 
r>  Litany. 


4  2d  Ex.  to  Prisoners. 

5  1st  Ex.  to  Prisoners. 

6  Ibid. 


PENANCE. 


55 


life.1  And  if  there  be  any  who  requireth 
further  comfort  or  counsel  let  him  come 
to  some  minister  of  God's  Word 

•ci         Ail  Confession 

and  open  his  grief.  And  let  maadny°0^°d 
no  worldly  consideration  hinder  tT^l^X 
him  from  making  a  true  and  full  pnest' 
confession  of  his  sins  and  giving  all 
the  satisfaction  that  is  in  his  power.3 
The  minister  shall  examine  the  person 
whether  he  repent  him  truly  of  his  sins 
and  be  in  charity  with  all  the  world,  and 
exhort  him  if  he  have  any  scruples  that 
he  would  declare  the  same  and  _  .  . 

Confession  a 

prepare  himself  for  the  Holy  preKom° 
Communion,4  that  he  may  come 
holy  and  clean  to  such  a  heavenly  feast 
in  the  marriage  garment  required  by  God 
in  Holy  Scripture.3  And  upon  confession 
he  shall  instruct  him  what  satisfaction 
ought  to  be  made  to  those  whom  he  has 
offended.6  The  sinner  must  not  despair 
of  God's  mercy,  though  trouble  is  on 


1  Warning  to  H.  C. 

2  Ibid. 

3  2d  Ex.  to  Prisoners. 


4  Rub.  in  Visit,  of  Prisoners. 
6  Warning  to  H.  C. 
6  Vis.  of  Prisoners. 


56        PRAYER-BOOK  DOCTRINE. 


every  side  ;  for  God  shutteth  not  up  his 
mercies  for  ever  in  displeasure,  but  if  we 
confess  our  sins,  he  is  faithful  and  just  to 
forgive  us  our  sins  and  to  cleanse  us  from 
all  unrighteousness.1 

OF  THE  NECESSITY   OF  CONTRITION  AND  CON- 
FESSION. 

As  one  tenders  his  own  salvation  he 
must  take  good  heed  of  these  things.  Now 
one  may  claim  the   merits  of 
death  helps   Christ,  but  if  one  dies  in  his  sins 

only  those 

tTcodt  Christ's  sufferings  will  tend  to  his 
favour.  greater  condemnation,2  for  then 
he  can  neither  fly  to  God's  mercy  to  pro- 
tect him  nor  to  the  merits  of  Christ  to 
cover  him  in  that  terrible  day.3 

OF  ABSOLUTION. 

Almighty  God  hath  given  power  and 
commandment  to  his  ministers  to  declare 
priests  have  and  pronounce  to  his  people  be- 
Fo°rgivre  sins.  \ng  penitent  the  Absolution  and 
Remission  of  their  sins.4  To  the  Priest  the 


1  2d  Ex.  to  Prisoners. 
'-'  1st  Ex.  to  Prisoners. 


1  Ibid. 

4  Morning  Pr. 


PENANCE. 


5  7 


Bishop  says  at  his  ordination  :  "  Whose 
sins  thou  dost  forgive,  they  are  forgiven  ; 
and  whose  sins  thou  dost  retain,  they  are 
retained."  1 

OF  SATISFACTION. 

The  [temporal]  pains  and  punishments 
which  we  endure  tend  to  setting  free  our 
souls  from  the  chains  of  sin  2 ;  penance 

.  .  acceptable 

our  afflictions  may  be  so  sancti-  to  God. 
fied  as  to  work  for  us  an  eternal  weight  of 
glory.3  God  therefore  preserves  our  lives 
that  there  may  be  place  for  repentance,4 
and  sometimes  stirs  up  in  one  such  sorrow 
for  sin  and  such  fervent  love  as  in  a  short 
time  does  the  work  of  many  days.5 

OF  EXCOMMUNICATION. 

That  person  which  by  open  denuncia- 
tion of  the  Church  is  rightly  cut  off  from 
the  unity  of  the  Church  and  excommuni- 
cated, ought  to  be  taken  of  the  whole 
multitude  of  the  faithful  as  an  heathen 

1  Ord.  of  Prs.  *  Vis.  of  Sick. 

■  Pr.  in  Vis.  of  Prisoners.  5  Ibid. 

3  Pr.  for  Imp.  debtors. 


58        PR  A  YER-BOOK  DOCTRINE. 


and  publican  until  he  be  openly  reconciled 
by  penance,  and  received  into  the  Church 
by  a  judge  that  hath  authority  thereunto.1 
Any  minister  may  repel  from  the  Holy 
Communion  those  who  by  open  and  noto- 
rious evil-living  offend  the  congregation  ; 
also  those  betwixt  whom  he  perceives 
malice  and  hatred  to  reign.  Provided 
that  every  minister  so  repelling  any  shall 
be  obliged  to  give  an  account  of  the  same 
to  the  Ordinary  within  fourteen  days  after 
at  the  furthest.2 

XIV.    OF  HOLY  ORDERS. 

Almighty  God  by  his  Holy  Spirit  has 
appointed  divers  orders  of  Ministers  in 
his  Church.3    It  is  evident  unto 

Different 

D[vienrli°nfsti-  all  men  diligently  reading  Holy 
tution.  Scriptures  and  Ancient  Authors 
that  from  the  Apostles'  time  there  have 
been  three  Orders  of  Ministers  in  Christ's 
Church — Bishops,  Priests,  and  Deacons.4 


1  Art.  33.  s  Rub.  before  Com.  Office. 

3  Ord.  of  Prs.  and  Consc.  of  Bps. 

4  Preface  to  Ord.  Services. 


HOLY  ORDERS. 


59 


Almighty  God  did  inspire  his  Apostles  to 
choose  into  the  Order  of  Deacons  the 
First  Martyr  St.  Stephen  with  others.1 

OUTWARD  VISIBLE  SIGN. 

The  imposition  of  the  Bishop's  hands.2 

INWARD   SPIRITUAL  GRACE. 

The  authority  to  execute  the  office  of  a 
Deacon.3  The  Holy  Ghost  for  the  office 
and  work  of  a  Priest  or  of  a  Bishop  in  the 
Church  of  God.4 

THE   MINISTER  THE   BISHOP  ALONE. 

No  man  shall  be  accounted  or  taken  to 
be  a  lawful  Bishop,  Priest,  or  Deacon  in 
this  Church,  or  suffered  to  execute  any  of 
the  said  Functions  except  he  be  called, 
tried,  examined,  and  admitted  thereunto 
according  to  the  Form  set  forth  by  this 
Church  or  hath  had  Episcopal  Consecra- 
tion or  Ordination,5  for  the  grace  of  God 

1  Ord.  of  Deacon.  5  Services  of  Ordination. 

3  Ord.  of  Deacon. 

4  Ord.  of  Prs.  or  Consc.  of  Bps. 
■'  Preface  to  Ord.  Office. 


60        PR  A  YER-BOOK  DOCTRINE. 

is  given  by  the  imposition  of  the  Bishop's 
hands.1  The  Lord  Jesus  has  promised 
Apostolic  to  be  with  the  ministers  of 
fauught  by"  Apostolic  Succession  to  the  end 
rist'  of  the  world,2  who  minister  the 
word  and  sacraments  not  in  their  own 
name,  but  in  Christ's,  and  do  minister  by 
his  commission  and  authority.3 

OF  DEACONS. 

The  office  of  a  Deacon  in  the  Church  of 
God4  is  to  assist  the  Priest  in  Divine  Ser- 
vice, and  specially  when  he  ministereth 
the  Holy  Communion,  to  read  Holy  Scrip- 
tures and  Homilies,  and  to  instruct  the 
youth  in  the  Catechism  ;  in  the  absence  of 
the  Priest  to  baptize  infants  and  to  preach 
if  he  be  admitted  thereto  by  the  Bishop.5 

OF  PRIESTS. 

The  Office  and  work  of  a  Priest  in  the 
Church  of  God 6  is  to  be  a  Messenger, 


1  Consc.  of  a  Bp. 
-  Institution  Office. 
3  Art.  26. 


4  Ord.  of  Deacon. 

3  Add.  of  Bp.  in  Ord.  of  Deacon. 

6  Ord.  of  Pr. 


HOLY  ORDERS. 


61 


Watchman,  and  Steward  of  the  Lord  ;  to 
teach  and  to  premonish,  to  feed  and  pro- 
vide for  the  Lord's  family,1  by  standing 
in  God's  House  and  serving  at  his  Holy 
Altar;2  to  say  the  Prayer  of  Consecration" 
and  to  offer  the  Holy  Gifts  4 ;  to  declare 
and  pronounce  to  God's  people,  being 
penitent,  the  Absolution  and  Remission  of 
their  sins 5 ;  to  bless  in  his  Name 6 ;  to  be  a 
faithful  dispenser  of  the  Word  of  God  and 
of  his  Sacraments  7 ;  to  seek  for  Christ's 
sheep  that  are  dispersed  abroad,  and  for 
his  children  who  are  in  the  midst  of  this 
naughty  world 8 ;  and  to  perform  every  act 
of  Sacerdotal  function. 9 


OF  BISHOPS. 

The  office  and  work  of  a  Bishop  in  the 
Church  of  God  IO  is  to  teach  and  exhort 
with  wholesome  doctrine  and  to  withstand 

1  Add.  of  Bp.  in  Ord.  of  Pr.  2  Inst.  Office. 

3  Rub.  before  Pr.  of  Consc.  in  Com.  Office. 

4  Pr.  of  Consc.  5  Morning  Pr. 
6  1st  Pr.  in  Consc.  of  a  Church. 

'  Ord.  of  Prs.  '  Letter  in  Inst.  Office. 

8  Add.  in  Ord.  of  Pr.  10  Consc.  of  Bp. 


62        PRAYER-BOOK  DOCTRINE. 


and  convince  the  gainsayer 1  ;  to  be  faith- 
ful in  ordaining,  sending,  or  laying  hands 
upon  others  ' ;  to  confirm  the  children  that 
are  brought  unto  him,3  and  to  exercise 
government  in  the  Church  of  God.4 

XV.    OF  HOLY  MATRIMONY. 

Every  minister  is  left  to  the  direction 
of  the  several  States  in  everything  that 
regards  the  Civil  contract  between  the 
parties,5  but  at  the  day  and  time  appointed 
for  solemnization  of  Matrimony,  the  Min- 
ister shall  say6:  "I  require  and  charge 
you  both  that  if  either  of  you  know  any 
impediment  ye  do  now  confess  it.  For 
if  any  persons  are  joined  to- 
"nJ™ryeto   pother    otherwise    than  God's 

God's  Word  & 


holy  estate  and  lasts  so  long  as  they  both 
shall  live.8    It  is  God's  holy  ordinance 9 


God's  Word 
null  and 
Matrimony 
indissoluble. 


Word  doth  allow,  their  marriage 
is  not  lawful."  7    Matrimony  is  a 


1  Consc.  of  Bp. 
»  Ibid. 

3  Rub.  at  end  of  Catechism. 

4  Consc.  of  Bps. 

'-  Rub.  bef.  Marriage  Serv. 


7  Marriage  Sen-. 

8  Ibid. 
»  Ibid. 


THE  SOUL  AFTER  DEATH.  63 

and  endures  till  death  them  do  part 1  for 
God  hath  joined  them  together.2 

THE  OUTWARD  SIGN. 

They  have  consented  together  in  Holy 
wedlock  and  have  witnessed  the  same  and 
have  given  and  pledged  their  troth,  and 
have  declared  the  same  by  giving  and 
receiving  a  ring  and  by  joining  hands.3 

THE  SPIRITUAL  GRACE. 

Grace  to  surely  perform  and  keep  the 
vow  and  covenant  betwixt  them  made,  to 
remain  in  perfect  love  and  peace  together, 
and  to  live  according  to  God's  laws.4 

XVI.    OF  THE  SOUL  AFTER  DEATH. 
OF   THE  PARTICULAR  JUDGMENT. 

When  we  depart  this  life,  if  we  have 
been  raised  from  the  death  of  sin  unto  the 
life  of  righteousness,  we  rest  in  Atdeathwe 
Jesus  Christ,5  having  passed  into  arejudged- 
an  endless  and  unchangeable  state.6  Af- 

1  Marriage  Serv.  3  Ibid.  5  Col.  Burial  Office. 

'  Ibid.  4  Ibid.  6  2d  Ex.  to  Prisoners. 


04 


PR  A  YER-BOOK  DOCTRINE. 


ter  we  have  finished  the  course  of  this 
life,  we  will  appear  before  the  Judge  of 
all  flesh 1  ;  for  whensoever  the  soul  de- 
parts from  the  body  it  is  presented  into 
Almighty  God.2 

OF  THE  SAINTS. 

The  spirits  of  just  men  made  perfect 
after  they  are  delivered  from  their  earthly 
prisons  do  live  with  Almighty 
IdhIa?ntsect"  God,3  where  they  enjoy  such 

and  baptized  }  \J 

heaven"' in  S°°^  things  as  pass  man  s  under- 
standing, obtain  God's  promises 
which  exceed  all  that  they  can  desire,4  and 
receive  the  crown  of  everlasting  life.5  The 
souls  of  infants  who  sleep  in  the  Lord 
The  Beatific  Jesus  enjoy  perpetual  rest  and 
thl'joy  of  felicity  in  the  heavenly  habita- 
heaven.  tions.0  The  reward  of  them  that 
know  God  now  by  faith  is  after  this  life 
the  fruition  of  his  glorious  Godhead.7 


1  2d  Ex.  to  Prisoners. 
!  Col.  for  Com.  of  Sick. 
a  Commend.  Pr.  Vis.  of  Sick. 
*  Col.  for  VI.  Trinity. 


5  Col.  for  St.  Peter. 

6  Pr.  for  Sick  Child. 
T  Col.  for  Epiphany. 


THE  LAST  JUDGMENT.  65 


XVII.    OF  THE  LAST  JUDGMENT. 
OF  THE  SECOND  COMING. 

Our  Lord  Jesus  Christ  shall  come 
again  in  the  last  day  in  his  glorious 
Majesty  to  judge  both  the  quick  and 
the  dead.1 

OF  THE  RESURRECTION. 

At  the  Second  coming  of  our  Lord  the 
corruptible  bodies  of  those  who  sleep  in 
him  shall  be  changed  and  made  like  unto 
his  own  glorious  Body,  according  to  the 
mighty  working  whereby  he  is  able  to 
subdue  all  things  unto  himself,2  for  when 
he  shall  appear  again  with  power  and 
great  glory,  we  shall  be  made  like  unto 
him  in  his  eternal  and  glorious  kingdom  ;:! 
for  he  is  the  Resurrection  and  the  Life,4 
who  by  his  rising  to  life  again  hath  re- 
stored to  us  everlasting  life s  and  we  rise 
to  the  life  immortal  through  him  who 
liveth  and  reigneth  with  the  Father  and 

1  Col.  for  I.  Adv.  <  Burial  Office. 

2  Committal  in  Burial  Office.  6  Pr.  Pref.  for  Easter. 

3  Col.  for  Epiphany. 

5 


60 


PRA  YEP -BOOK  DOCTRINE. 


the  Holy  Ghost  now  and  ever.'  When 
asked,  "  Dost  thou  believe  in  the  Resur- 
rection of  the  Flesh  ?  "  the  Christian  must 
answer,  "This  I  steadfastly  believe."2 

OF  THE  JUDGMENT. 

At  the  great  day  we  must  give  a  strict 
account  of  our  thoughts,  words,  and 
The  Last  actions  ;  and  according  to  the 
accfrdfng  to  works  done  in  the  body  be  eter- 
our  works.  na]jy  rewarded  or  punished  by 
him  whom  the  Father  hath  appointed 
the  Judge  of  quick  and  dead,3  who  shall 
then  pronounce  to  all  who  love  and  fear 
him  this  blessing,  saying :  "  Come  ye 
blessed  children  of  my  Father,  receive 
the  kingdom  prepared  for  you  from  the 
beginning  of  the  world."4 

OF  THE  BLISS  OF   THE  SAVED. 

Our  perfect  consummation  and  bliss 
is  both  in  body  and  soul  in  God's  eternal 
and  everlasting  glory,5  and  the  Saints  and 

1  Col.  for  I.  Adv.  1  Col.  Burial  Office. 

■  Vis.  of  Sick.  5  Burial  Office. 

3  Family  Pr.  Morning. 


THE  LAST  JUDGMENT.  67 


Holy  Angels  shall  sing  praises  to  the 
honour  of  God's  mercy  through  eternal 
ages.1 

OF  THE  TORMENTS  OF  THE  LOST. 

According  to  the  works  done  in  the 
body  the  lost  are  eternally  punished 2  with 
Gods    wrath    and  everlasting 
damnation,3    and    endure    the  un,so7the 

damned  end- 

bitter  pains  of  eternal  death.4  lescshaann^^; 
This  their  state  of  misery  is 
endless  and  unchangeable,5  for  their  day 
of  salvation  no  longer  lasteth,  but  their 
night  is  come  when  no  man  can  work.6 
They  are  the  objects  of  God's  justice  and 
vengeance,  and  the  sufferings  of  Christ 
but  tend  to  their  greater  condemnation.7 

FINIS. 

From  thy  wrath  and  from  everlasting- 
damnation,  good  Lord,  deliver  us. 


1  Pr.  in  Vis.  of  Sick. 
'  Family  Pr.  Morning. 

3  Litany. 

4  Burial  Office. 


s  1st  Ex.  to  Prisoners. 
6  Ibid. 
»  Ibid. 


APPENDICES. 


APPENDICES. 


I  HAVE  thought  it  well  to  add  brief  Scripture 
defences  of  the  Church's  doctrine  on  a  few- 
points  which  lie  at  the  very  foundation  of  our 
holy  faith,  and  which  now,  alas !  are  much 
denied,  or  at  least  questioned,  even  by  those 
who,  by  every  obligation  human  and  divine,  are 
bound  to  sustain  and  uphold  them.  The  fact 
that  such  brief  treatment  of  the  subject  may 
prove  useful  to  some  is  sufficient  excuse  for 
their  appearance  at  the  end  of  a  book  which 
is  didactic,  not  argumentative,  in  form,  and 
which  claims  to  possess  a  quasi-authoritative 
character,  which  of  course  does  not  in  any  de- 
gree belong  to  these  appended  essays  which 
are  valuable  only  so  far  as  they  set  forth  aright 
the  revelation  of  Almighty  God. 


71 


OF  HOLY  SCRIPTURE. 


While  it  is  quite  true  that  the  whole  Church 
of  God  has  never  set  forth  any  theory  of  in- 
spiration, so  that  a  man  is  at  full  liberty  to  say 
"  I  do  not  believe  that  the  Holy  Ghost  chose 
the  exact  words  used,  nor  settled  the  order  of 
the  words  nor  of  the  sentences,"  yet  he  cannot 
go  one  step  farther.  The  Church,  resting  upon 
the  most  sure  warrant  of  Holy  Scripture,  has 
always  affirmed  that  "  the  Holy  Scriptures  of 
the  Old  and  New  Testament,"  not  only  contain, 
but  "  are  the  Word  of  God,"  and  this  is  the 
wording  of  the  promise  of  Conformity  made 
by  every  person  before  he  can  be  ordained  or 
suffered  to  minister  in  the  American  Church. 
Every  priest  coming  from  England  must  sign 
this  declaration  before  he  can  officiate.  The 
Holy  Scriptures  then  are  the  Word  of  God, 
and  are  the  Word  of  none  other  than  of  him 
that  inhabiteth  eternity.  God  (by  the  teaching 
of  the  whole  Church)  is  the  author  of  all  the 
books  in  all  their  parts.  Of  course  it  is  possi- 
ble that  in  some  matters  not  affecting  the  faith, 
72 


OF  HOL  Y  SCRIP  TURE.  7  3 


some  errors  may  have  crept  into  the  sacred 
text ;  it  is  possible  (for  example)  and  probable 
that  some  of  the  numbers  have  been  wrongly 
copied,  that  some  of  the  proper  names  have 
been  altered,  that  here  and  there  a  verse  or 
more  has  dropped  out,  that  perhaps  a  chapter 
or  more  is  misplaced,  but  this  and  other  similar 
errors  did  not  exist  in  the  original  autograph, 
in  which  the  guidance  of  the  Holy  Ghost, 
whatever  else  it  may  have  done,  at  least  pre- 
vented the  handing  down  of  error.  We  are 
not  bound  to  any  particular  theory  as  to  how 
Moses  prepared  Genesis,  etc. ;  he  may  have 
seen  a  vision  ;  or  he  may  have  received  what  he 
wrote  by  direct  revelation,  the  Holy  Spirit 
dictating  it  to  him  word  by  word  ;  or  he  may 
have  used  already  existing  material  from  which 
to  form  his  inspired  record  ;  or  he  may  have 
incorporated  an  already  existent  inspired  record 
into  his  writings.  On  this,  and  on  a  multitude 
of  other  points  the  Church  does  not  demand 
any  particular  view  ;  all  she  declares  is — that 
however  they  may  have  been  prepared,  when- 
ever they  may  have  been  written,  and  by 
whomsoever  they  were  written,  all  the  Divine 
Scriptures  were  given  by  inspiration,  and  are 
therefore  infallibly  true.  "  All  Scripture  is 
given  by  inspiration  of  God  "  (2  Tim.  iii.  16). 


74 


APPENDICES. 


"  No  prophecy  of  the  Scripture  is  of  any  private 
interpretation  ;  for  the  prophecy  came  not  in 
old  time  by  the  will  of  man,  but  holy  men  of 
God  spake  as  they  were  moved  by  the  Holy 
Ghost  "  (2  Pet.  i.  20).  Well,  then,  does  St. 
Augustine  sum  up  the  doctrine  of  the  Church, 
and  of  the  Scripture,  when  he  says  :  "  Let  us 
believe  and  immovably  affirm  that  in  Scripture 
falsehood  has  no  place." 

A  few  years  ago  it  was  thought  by  some  that 
the  "  critical "  study,  so-called,  of  the  New 
Testament  would  overthrow  its  historical  au- 
thority. It  was  hoped  by  the  Church's  foes 
that  the  Gospels  might  be  shewn  to  be  of  much 
later  date  than  the  times  of  those  whose  names 
they  bore,  and  a  most  violent  attack  was  made, 
and  (as  is  always  the  case)  the  cry  of  victory 
was  raised  before  the  battle  was  fairly  begun. 
But  now  the  storm  has  exhausted  itself,  and 
with  the  exception  of  having  shewn  the  lack 
of  early  MS.  authority  for  a  few  verses,  the 
attack  has  left  us  just  where  we  were  before. 
No  doubt  a  similar  result  will  follow  from  the 
attack  now  being  made  upon  the  Old  Testa- 
ment. We  have  the  promise  of  our  Blessed 
Lord,  referring  to  that  very  Old  Testament,  that 
"  one  jot  or  one  tittle  shall  in  no  wise  pass 
from  the  law  till  all  be  fulfilled  "  (Matt.  v.  18). 
We  must,  however,  be  most  careful  not  to 


OF  HOLY  SCRIPTURE. 


make  the  Church  say  more  than  she  really  does. 
She  teaches  clearly  and  unmistakably  the  truth 
and  inspiration  of  the  books  of  the  Old  Testa- 
ment, but  she  does  not  for  the  most  part  tell 
us  anything  with  certainty  of  their  authorship 
or  date.  We  know  little  or  nothing  of  the 
recension  of  the  text  made  by  Ezra  the  Scribe, 
nor  can  we  do  anything  but  surmise  as  to  how 
much  the  present  form  of  the  earlier  books 
may  be  due  to  his  editorship  ;  all  we  know  is 
that  they  were  all  "  given  by  inspiration  of 
God."  It  is  curious  to  note  how  just  those 
points  upon  which  "  critics,"  so-called,  wish  to 
throw  doubts  are  exactly  the  points  which  our 
Lord  has  made  certain  by  his  own  infallible 
authority.  It  is  our  Lord  who  says  "  Remem- 
ber Lot's  wife  "  (Lk.  xvii.  32).  He  also 
avouches  the  truth  of  the  destruction  of  the 
cities  of  the  Plain,  "  The  same  day  that  Lot 
went  out  of  Sodom  it  rained  fire  and  brimstone 
from  heaven  and  destroyed  them  all  "  (Lk. 
xvii.  29).  So,  too,  it  is  from  him  that  we  know 
that  Moses  "  lifted  up  the  serpent  in  the  wilder- 
ness "  (Jno.  iii.  14)  ;  also  that  Daniel  was  a 
"  prophet,"  and  not  a  poet  narrating  that  which 
had  already  happened  (Matt.  xxiv.  15).  We 
know  also  that  David  was  the  author  of  Psalm 
ex.,  for  our  Lord  says:  "  David  himself  saith  in 
the  book  of  Psalms,  '  The  Lord  said  unto  mv 


76 


APPENDICES. 


Lord,'  etc. ;  David  therefore  calleth  him  Lord, 
how  is  he  then  his  son  ?  "  (Lk.  xx.  42).  As  St. 
Mark  more  fully  reports  Christ's  words,  we  are 
told  that  "  David  himself  said  by  the  Holy 
Ghost  "  (Mk.  xii.  36).  Our  Lord  thus  shews 
his  acceptance  of  the  Church's  doctrine  of  the 
plenary  inspiration  of  Holy  Writ,  that  the  Holy 
Ghost  "  spake  by  the  Prophets "  (Nicene 
Creed).  He  declares  that  Jonah  "was  three 
days  and  three  nights  in  the  whale's  belly  " 
(Matt.  xii.  40),  and  makes  it  the  only  sign  of 
his  own  resurrection.  He  speaks  of  the  Jewish 
history,  of  the  days  of  Noe  (Matt.  xxiv.  37) ; 
of  the  woman  of  Sarepta  (Lk.  iv.  26) ;  of  what 
David  did  when  he  was  hungry  (Matt.  xii.  3); 
of  the  visit  of  the  Queen  of  Sheba  (Matt.  xii. 
42) ;  of  Abel  (Matt,  xxiii.  35) ;  of  God  talking 
with  Moses  in  the  bush  (Mk.  xii.  26) ;  of  the 
manna  in  the  wilderness  (Jno.  vi.  32)  ;  and,  not 
to  make  the  enumeration  wearisome,  of  the 
greater  part  of  the  Old  Testament.  Why  this 
should  have  been  the  case  he  is  careful  to  tell 
us  :  "  Search  the  Scriptures,  for  they  are  they 
which  testify  of  me  "  (Jno.  v.  39).  To  sum 
up  then  what  we  have  been  saying,  the  Church 
requires  of  all  her  children,  and  especially  of 
her  Ministers,  that  they  receive  Holy  Writ 
"  not  as  the  word  of  men,  but  as  it  is  in  truth 
the  Word  of  God  "  (1  Thess.  ii.  13). 


OF  THE  HUMAN  KNOWLEDGE  OF  OUR 
LORD. 

Our  Lord  is  not  only  Man,  but  also  God  ;  as 
God  he  is  omniscient,  and  knows  all  things  ; 
but  lately  a  question  has  been  raised  as  to  our 
Lord's  knowledge  as  man.  In  other  words, 
what  wisdom  did  the  human  soul  of  Christ  pos- 
sess ?  Now,  in  the  first  place,  as  the  human 
soul  of  Christ  was  created  (/'.  c,  a  creature),  it 
is  finite,  and  therefore  not  omniscient,  which  is 
a  quality  pertaining  only  to  the  Infinite,  i.  c,  to 
God.  The  Church  teaches  that  our  Lord  as 
man  is  infallible,  that  is  to  say,  he  cannot  ever 
be  in  the  wrong  on  any  matter.  To  be  infalli- 
ble is  not  inconsistent,  however,  with  not  know- 
ing all  things.  If  that  difficult  text,  "  Of  that 
day  and  that  hour  knoweth  no  man,  no,  not 
the  angels  which  are  in  heaven,  neither  the 
Son,  but  the  Father  "  (Mk.  xiii.  32),  mean,  as 
some,  even  of  the  Fathers,  suppose,  that  the 
Son,  in  his  sacred  humanity,  did  not  know  the 
date  of  the  day  of  Judgment,  this  would  not  be 
at  all  inconsistent  with  his  being  absolutely 
77 


78 


APPENDICES. 


infallible.  But  for  him  to  have  assigned  a  false 
date,  or  to  have  sanctioned,  by  his  adopting  of 
it,  a  commonly  received  false  date,  would  be 
fatal  to  such  infallibility.  So  too  with  respect 
to  that  text,  when  speaking  of  the  child  Jesus, 
we  are  told  that  he  "  increased  in  wisdom  and 
stature  and  in  favour  with  God  and  man  " 
(Lk.  ii.  52).  The  best  commentators  teach  that 
"  wisdom  "  here  means  experimental  wisdom, 
just  as  the  favour  of  God  means  the  external 
manifestation  of  that  favour,  so  that  he  day  by 
day  set  forth  more  and  more  in  deeds  and 
words  that  wisdom  which  he  had  always  pos- 
sessed by  virtue  of  the  union  of  the  two  natures, 
the  human  and  the  divine,  in  his  one  Person. 
But  if  this  explanation  is  not  accepted,  there  is 
nothing  in  an  increase  of  wisdom  contrary  to 
the  idea  of  infallibility.  We  must  then  affirm 
that  our  Lord  in  all  things  was  absolutely  infal- 
lible. And  to  this  he  clearly  lays  claim.  He 
says  of  himself  that  he  is  "  a  man  that  hath 
told  you  the  truth  "  (John  viii.  40).  He  ex- 
pressly calls  himself  "  the  Truth  "  (John  xiv. 
6).  He  says  he  came  "  to  bear  witness  unto 
the  truth  "  (John  xviii.  37).  And  St.  John,  in 
the  very  beginning  of  his  gospel,  sets  forth  this 
great  fact,  that  he  "  was  the  true  Light  which 
lighteth  every  man  that  cometh  into  the  world  " 


CHRIST'S  HUMAN  KNOWLEDGE.  79 


(John  i.  9),  and  that  when  the  Word  was  made 
flesh  he  was  "  full  of  grace  and  truth  "  (John  i. 
14).  Theologians  teach  us  that  as  our  Lord 
had  two  wills,  the  one  human  and  the  other 
divine,  but  that  these  two  wills  always  agreed, 
just  so  our  Lord  had  two  wisdoms  and  two 
understandings,  the  one  human  and  the  other 
divine,  but  that  these  two  always  agreed,  and 
that  as  by  the  consonant  action  of  the  two 
wills  sin  is  excluded,  so  by  the  consonant  action 
of  the  two  wisdoms  and  of  the  two  understand- 
ings ignorance  is  excluded.  For  as  the  Divine 
Will  was  constantly  guiding  the  human  will,  so 
the  Divine  Wisdom  and  the  Divine  Understand- 
ing were  constantly  guiding  and  illumining  the 
human  wisdom  and  the  human  understanding. 
When  we  come  to  look  at  Holy  Scripture,  nothing 
can  be  more  evident  than  this,  that  our  Blessed 
Lord  constitutes  himself  as  an  authority  not  to 
be  questioned  on  any  matter.  He  teaches  as 
"  one  having  authority,  and  not  as  the  Scribes  " 
(Matt.  vii.  29).  He  interprets  Holy  Scripture 
without  the  slightest  hesitation,  "  This  day  is 
this  Scripture  fulfilled  in  your  ears  "  (Lk.  iv.  21). 
And  again  :  "  Beginning  at  Moses  and  all  the 
prophets,  he  expounded  unto  them  in  all  the 
Scriptures  the  things  concerning  himself  "  (Lk. 
xxiv.  27).  While  "  as  yet  the  Apostles  knew  not 


8o 


APPENDICES. 


the  Scripture  "  (Jno.  xx.  9),  the  Lord  told 
them  all  that  should  come  to  pass.  Nor  was 
this  only  the  case  in  his  maturer  life,  but  it  was 
equally  true  of  his  infancy,  for  we  read  that 
when  a  child  in  the  temple  "  all  that  heard  him 
were  astonished  at  his  understanding  and  an- 
swers "  (Lk.  ii.  47).  He  could  see  at  a  distance 
— he  saw  Nathaniel  "  under  the  fig-tree  before 
that  Philip  called  "  him  (Jno.  i.  48) ;  he  knew  that 
Lazarus  had  died — "  Lazarus  is  dead  "  (Jno.  xi. 
14);  he  knew  the  future — "This  night  before 
the  cock  crow,"  he  said  to  Peter,  "  thou  shalt 
deny  me  thrice  "  (Matt.  xxvi.  34),  even  telling 
how  the  cock  should  crow  between  the  denials  ; 
he  knew  the  past — he  said  to  the  Samaritan 
woman,  "  Thou  hast  had  five  husbands,  and  he 
whom  thou  now  hast  is  not  thy  husband  " 
(Jno.  iv.  18).  Not  only  did  his  knowledge 
extend  to  facts  past,  present,  and  future,  but  he 
read  the  heart — He  "  needed  not  that  any  should 
testify  of  man,  for  he  knew  what  was  in  man  " 
(John  ii.  25).  When  the  disciples  were  desirous 
to  question  him,  he  knew  it  (Jno.  xvi.  19).  He 
"  knew  from  the  beginning  who  they  were  thr-t 
believed  not.  and  who  should  betray  him  " 
(Jno.  vi.  64).  No  one  reading  the  Gospels  can 
doubt  that  the  writers  of  those  four  books  con- 
sidered Jesus  not  only  as  an  infallible  teacher, 


CHRIST'S  HUMAN  KNOWLEDGE.  Si. 


but  that  they  held  that  in  him  was  no  ignorance 
of  any  kind,  and,  moreover,  that  they  under- 
stood him  to  make  claim  to  such  gifts  for  him- 
self. The  very  people  who  knew  his  family 
and  friends  and  his  lack  of  earthly  scholarship 
cried  out  with  astonishment  when  they  heard 
him  teach  :  "  How  knoweth  this  man  letters, 
having  never  learned  ?  And  Jesus  answered 
them  :  My  doctrine  is  not  mine,  but  his  that 
sent  me"  (Jno.  vii.  15).  His  very  enemies, 
come  to  take  him,  were  forced  to  the  declara- 
tion, "  Never  man  spake  like  this  man  "  (  Jno. 
vii.  46),  for  as  the  Apostle  St.  Paul  says :  In 
Christ  "  are  hid  all  the  treasures  of  wisdom  and 
knowledge,"  "  for  in  him  dwelleth  all  the  ful- 
ness of  the  Godhead  bodily  "  (Col.  :  ii.  3  and  9). 
Theologians  teach  that  this  wondrous  knowl- 
edge came  chiefly  from  our  Lord's  human  soul's 
always  enjoying  the  Beatific  Vision  of  God,  in 
which  all  truth  was  revealed  by  the  Father,  as 
our  Lord  says  himself,  "  I  speak  that  which  I 
have  seen  with  my  Father"  (Jno.  viii.  38).  On 
this  point,  however,  we  are  not  left  to  mere 
opinion,  but  we  have  the  express  words  of  Holy 
Scripture.  St.  John  the  Baptist,  speaking  of 
our  Blessed  Lord,  says  :  "  He  whom  God  hath 
sent  speaketh  the  words  of  God  ;  for  God  giveth 
not  the  Spirit  by  measure  unto  him  "  (Jno.  iii. 

6 


82    1  APPENDICES. 


34)  ;  and  we  are  told  that  the  "  spirit  of  wis- 
dom "  and  the  "  spirit  of  understanding  "  were 
given  the  Incarnate  Son  (Is.  xi.  2),  and  that 
"  without  measure,"  so  that  "  of  his  fulness  have 
all  we  received  and  grace  for  grace,  for  the  Law 
was  given  by  Moses,  but  grace  and  truth  came 
by  Jesus  Christ  "  (Jno.  i.  16).  In  short,  then,  our 
Lord  is  infallible,  and  every  word  that  he  speaks 
is  infallibly  true  ;  and  besides  this  in  him  dwells 
in  all  his  fulness  the  spirit  of  wisdom  and 
understanding,  thus  excluding  all  ignorance  on 
matters  which  the  finite  intelligence  can  grasp. 
Such  has  been  the  unshaken  faith  of  all  Chris- 
tians throughout  the  ages,  all  having  accepted 
these  words  of  his  as  literally  true  :  "  Heaven 
and  earth  shall  pass  away,  but  my  words  shall 
not  pass  away  "  (Matt.  xxiv.  35)  ;  I  am  "  a  man 
that  hath  told  you  the  truth  "  (Jno.  viii.  40). 


OF  ENDLESS  PUNISHMENT. 


There  seems  to  be  the  greatest  misapprehen- 
sion of  what  the  Church  really  dq.es  require  in 
point  of  belief  on  the  subject  of  the  endless  pun- 
ishment of  the  lost.  It  is  commonly  asserted, 
or  at  least  implied,  by  those  who  wish  to  incul- 
cate a  new  creed,  that  the  "  orthodox  doctrine  " 
is  contrary  to  every  human  feeling  of  mercy  or 
even  of  justice,  and  that  anything  more  arbi- 
trary could  not  be  conceived  of.  Now,  as  a 
matter  of  fact  this  is  a  complete  misrepre- 
sentation of  the  Church's  views.  It  is  indeed 
of  faith  that  there  is  a  hell,  and  that  it  will  be 
the  endless  abode  of  the  devils  and  of  such 
human  souls  as  are  lost.  But  as  to  individual 
souls  the  Church  says  nothing  ;  she  breathes 
the  expression  of  hope  over  many  who  to  our 
eyes  seem  wholly  estranged  from  good  and  de- 
voted to  evil ;  she  is  silent  with  regard  to  those 
whom  she  cannot  bury  because  of  their  mani- 
fest lack  of  claim  to  her  ministrations  ;  of  the 
loss  of  but  one  soul  she  speaks  with  absolute 
certainty,  and  this  certainty  rests  not  upon  the 
83 


84 


APPENDICES. 


Church's  theory  but  upon  the  word  of  the  Lord 
himself,  who,  in  speaking  of  Judas  Iscariot, 
said  :  "  Good  were  it  for  that  man  had  he  never 
been  born  "  (Mk.  xiv.  2l).  What  were  myriad 
years  of  torment  if  at  the  end  he  were  to 
enjoy  throughout  eternity  the  bliss  of  the  Re- 
deemed and  gaze  in  extasy  on  the  face  of  God  ! 
Happy  and  blessed  would  have  been  his  birth 
if  ever  he  could  reign  in  glory.  But  Jesus 
says,  in  his  prayer  to  his  Father,  speaking  of 
the  Apostles  :  "  Those  that  thou  gavest  me  I 
have  kept,  and  none  of  them  is  lost  but  the  son 
of  perdition  "  (Jno.  xvii.  12).  Judas  was  lost, 
lost  with  an  endless  loss,  and  of  him  the  Church 
affirms,  as  does  the  divine  Scripture :  '  He 
went  to  his  own  place  '  (Acts  i.  25).  What  then 
the  Church  does  teach  is  this.  The  time  of  this 
life  is  the  limit  of  probation,  and  each  soul  will 
"  be  eternally  rewarded  or  punished  according 
to  the  works  done  in  the  body  "  (Family  Prayer 
for  Morning).  In  the  grave  there  is  no  repent- 
ance nor  any  turning  to  God,  and  hence  the 
salvation  of  those  who  die  out  of  grace  is  im- 
possible. But  it  is  also  true  that  the  Church 
does  not  by  any  means  deny  that  between  the 
hour  of  death  and  the  last  Judgment  there  will 
be  ample  opportunities  for  imperfect  souls, 
unfit  for  heaven  and  the  vision  of  God,  to 


ENDLESS  PUNISHMENT.  85 


be  perfected.  At  the  hour  of  death  they  pass 
indeed  "  into  an  endless  and  unchangeable 
state  "  (Visitation  of  Prisoners)  of  either  salva- 
tion or  damnation,  but  of  those  who  are  then 
in  a  state  of  salvation  many  may  need  much 
preparation  before  they  are  fit  to  enjoy  their  final 
beatitude.  For  the  attainment  of  salvation  all 
the  Church  and  all  the  Divine  Scriptures  re- 
quire is  that  the  soul  be  in  grace  at  the  hour  of 
death,  that  it  still  be  in  favour  with  God  and  not 
rejected  of  him.  No  matter  how  feeble  may  be 
the  spark  of  divine  life,  provided  the  life  of 
Christ  is  there  at  all,  that  soul  will  certainly  be 
saved  and  at  the  last  admitted  to  glory.  And 
who  can  tell  when  a  soul  has  lost  all  grace  and 
is  a  corpse  before  God  ?  How  often  he  may 
see  life  where  we  see  none!  How  many  ways 
he  may  have  of  still  calling  to  the  soul  even 
after  the  eyes  of  the  body  no  longer  see,  and 
the  ears  no  longer  hear!  In  those  hours  of 
what  we  call  unconsciousness  who  can  tell  what 
wonders  God  in  his  love  may  be  doing  for 
souls!  In  the  moment  of  sudden  death  who 
shall  say  that  the  voice  of  the  Beloved  does  not 
often  win  the  soul  before  it  takes  its  flight  from 
the  body  of  clay!  Not  only  is  all  this  true, 
but  the  Church  also  insists  upon  the  fact  that 
every  man  will  be  judged  according  to  the  op- 


86 


APPENDICES. 


portunities  which  he  has  had.  "  To  him  that 
knoweth  to  do  good,  and  doeth  it  not,  to  him  it 
is  sin  "  (Jas.  iv.  17).  And  in  this  sense  we  may 
also  read  that  saying  of  St.  Paul's:  "For  if 
there  be  first  a  willing  mind,  it  is  accepted 
according  to  that  a  man  hath  and  not  according 
to  that  he  hath  not"  (2  Cor.  viii.  12).  All 
this  is  true,  and  yet  there  is  the  awful  fact  that 
some  will  be  finally  impenitent,  that  some  will 
have  wasted  the  whole  time  of  their  probation  ; 
that  some  will  have  learned  here  to  love  iniquity 
and  to  hate  righteousness ;  that  some  will  have 
quenched  entirely  the  fire  of  the  divine  life  of 
Christ ;  that  some  will  appear  before  the  Lord 
without  the  wedding  garment  and  be  cast 
"  into  outer  darkness,  there  shall  be  weeping 
and  gnashing  of  teeth"  (Matt.  xxii.  13);  that 
some  will  hear  the  awful  words:  "  I  know  you 
not  whence  ye  are.  Depart  from  me,  all 
ye  workers  of  iniquity "  (Lk.  xiii.  27).  Our 
Blessed  Lord,  he  that  loved  man  with  so  tender 
a  love,  took  upon  himself  to  tell  the  awful 
details  of  the  sinner's  endless  doom.  It  is 
from  him  that  we  learn  of  '  the  worm  that 
dieth  not  and  of  the  fire  that  is  not  quenched  ' 
(Mk.  ix.  44)  ;  it  is  he  that  tells  us  how  at  the  last 
he  will  say  to  the  angel-reapers :  "  Gather  ye 
together  first  the  tares  and  bind  them  in  bun- 
dles to  burn  them  "  (Matt.  xiii.  30);  it  is  he 


ENDLESS  PUNISHMENT.  87 


that  says :  "  But  those  mine  enemies  which 
would  not  that  I  should  reign  over  them 
bring  hither  and  slay  them  before  me  "  (Luke 
xix.  27).  What  could  exceed  the  awfulness  of 
that  picture  drawn  by  the  mouth  of  the  Son  of 
God  himself,  when  speaking  of  the  Last  Day, 
he  represents  himself  as  giving  judgment : 
"  Depart  from  me  ye  cursed  into  everlasting 
fire  prepared  for  the  devil  and  his  angels.  .  .  . 
And  these  shall  go  away  into  everlasting  pun- 
ishment, but  the  righteous  into  life  eternal  " 
(Matt.  xxv.  41).  No  amount  of  ingenuity  can 
explain  away  the  cumulative  force  of  these 
words.  The  endlessness  of  the  punishment  of 
the  lost  is  one  of  the  very  central  doctrines  of 
Christianity,  and  if  the  Holy  Scriptures  and  the 
words  of  Jesus  on  such  a  point  are  so  utterly 
misleading  as  to  have  deceived  all  mankind  for 
these  many  centuries,  how  can  we  be  sure  of 
understanding  aright  anything  that  the  Scrip- 
tures say  or  that  the  Lord  taught  ?  Between 
Hell  and  Heaven  there  can  be  no  passing;  for 
says  the  blessed  Abraham  to  the  rich  man  in 
hell,  "  between  us  and  you  there  is  a  great  gulf 
fixed  :  so  that  they  which  would  pass  from 
hence  to  you  cannot ;  neither  can  they  pass  to 
us  that  would  come  from  thence  "  (Luke  xvi. 
26).  Our  ingenious  devisings  can  never  remove 
that  gulf,  never  slake  that  thirst,  never  cool 


88 


APPENDICES. 


those  flames  ;  but  our  rationalizing  may  make 
us  suffer  those  torments  which  we  have  disbe- 
lieved, for  it  is  written  :  "  The  fearful  and 
unbelieving  and  the  abominable  and  murderers, 
and  whoremongers,  and  sorcerers,  and  idolaters, 
and  all  liars  shall  have  their  part  in  the  lake 
which  burnetii  with  fire  and  brimstone  ;  which 
is  the  second  death  "  (Rev.  xxi.  8). 

I  close  this  appendix  by  quoting  the  follow- 
ing magnificent  passage  from  Ruskin — a  most 
powerful  rejoinder  to  the  arguments  of  both 
Universalists  and  of  those  who  teach  condi- 
tional immortality.1 

"  I  understand  not  the  most  dangerous,  because 
most  attractive  form  of  modern  infidelity,  which, 
pretending  to  exalt  the  beneficence  of  the  Deity, 
degrades  it  into  a  reckless  infinitude  of  mercy  and 
blind  obliteration  of  the  work  of  sin,  and  which 
does  this  chiefly  by  dwelling  on  the  manifold  ap- 
pearances of  God's  kindness  on  the  face  of  crea- 
tion. Such  kindness  is  indeed  everywhere  and 
always  visible,  but  not  alone.  Wrath  and  threat- 
ening are  invariably  mingled  with  the  love  ;  and  in 
the  utmost  solitudes  of  nature,  the  existence  of 

1  It  is  interesting  to  note  how  the  arguments  of  these  two 
classes  of  unbelievers  are  mutually  destructive.  An  example 
of  this  is  found  in  their  understanding  of  the  words  aicovioi 
and  HoXadii  in  Matt.  xxv.  43,  where  the  latter  class  follow 
the  orthodox  interpretation. 


ENDLESS  PUNISHMENT.  89 


hell  seems  to  me  as  legibly  declared  by  a  thousand 
spiritual  utterances  as  that  of  heaven.  It  is  well 
for  us  to  dwell  with  thanksgiving  on  the  unfolding 
of  the  flower,  and  the  falling  of  the  dew,  and  the 
songs  of  the  green  fields  in  the  sunshine  ;  but  the 
blasted  trunk,  the  barren  rock,  the  moaning  of  the 
bleak  winds,  the  roar  of  the  black,  perilous,  merci- 
less whirlpools  of  the  mountain  streams,  the  solemn 
solitudes  of  moors  and  seas,  the  continual  fading 
of  all  beauty  into  darkness,  and  of  all  strength 
into  dust — have  these  no  language  for  us  ?  We 
may  seek  to  escape  their  teaching  by  reasonings 
touching  the  good  which  is  wrought  out  of  all 
evil,  but  it  is  vain  sophistry  !  The  good  succeeds 
to  the  evil  as  day  succeeds  to  night,  but  so  also  the 
evil  to  the  good — Gerizim  and  Ebal,  birth  and 
death,  light  and  darkness,  heaven  and  hell,  divide 
the  existence  of  man  and  his  futurity.  .  The 
love  of  God  is,  however,  always  shewn  by  the 
predominance  or  greater  sum  of  good  in  the  end, 
but  never  by  the  annihilation  of  evil.  The  mod- 
ern doubts  of  eternal  punishment  are  not  so  much 
the  consequence  of  benevolence  as  of  feeble  power 
of  reasoning.  Every  one  admits  that  God  brings 
finite  good  out  of  finite  evil,  why  not,  therefore, 
infinite  good  out  of  infinite  evil  ?  "  1 

1  "  Stones  of  Venice,"  vol.  iii.,  pp.  138,  139.  For  this 
quotation  I  am  indebted  to  the  Very  Rev.  Dean  Goulburn. 
I  would  advise  all  my  readers  to  obtain  his  admirable  lectures 
on  "  Everlasting  Punishment,"  in  my  judgment  the  most 
convincing  presentation  of  the  subject  which  we  possess. 


THE  ATONEMENT. 


A  few  times  in  the  pages  of  Holy  W rit  we  are 
admitted  into  the  councils  of  the  Holy  Trinity 
and  hear  the  conversation  between  God  the 
Father  and  God  the  Son  in  that  awful  conclave. 
One  of  these  occasions  was  before  the  creation  of 
man  when  we  read  God  said  "  Let  us  make  man 
in  our  image  after  our  likeness  "  (Gen.  i.  26). 
Another  time  we  find  recorded  in  Psalm  ex., 
where  God  the  Father  said  unto  God  the  Son, 
"  Sit  thou  on  my  right  hand  till  I  make  thine 
enemies  thy  footstool."  Not  to  mention  others 
I  come  to  this,  to  us  the  most  important  of  all, 
when  the  redemption  of  mankind  from  the  curse 
is  the  subject.  We  see  mankind  the  "  enemies  " 
of  .God  (Rom.  v.  10),  'given  over  by  him  to  a 
reprobate  mind  to  do  those  things  which  are  not 
convenient  '  (Rom.  i.  28).  The  Eternal  Son 
says  to  the  Father,  as  he  views  in  the  divine 
foreknowledge  the  sacrifices  of  the  Jews,  "  In 
burnt  offerings  and  sacrifices  for  sin  thou  hast 
had  no  pleasure  "  (Heb.  x.  6).  The  silence  of 
the  Eternal  Father  shews  the  truth  of  the  state- 


90 


THE  ATONEMENT.  9 


ment  that  '  the  blood  of  bulls  and  goats  could 
never  take  away  sins  '  (Heb.  x.  4).  Man  is  still 
under  the  curse  pronounced  at  the  fall,  death 
temporal  and  eternal  is  still  his  portion.  Then 
said  the  Divine  Son,  "  Lo,  I  come  to  do  thy 
will,  O  God."  Such  is  the  wondrous  colloquy 
on  which  depended  the  redemption  of  the 
world.  What  was  that  will  of  the  Eternal 
Father  which  the  Son  tells  us  he  came  to  do,  for 
he  says,  "  I  came  not  to  do  mine  own  will,  but 
the  will  of  him  that  sent  me  "  (Jno.  vi.  38)  ?  It 
was  to  die,  and  by  his  death  to  satisfy  the 
divine  justice,  to  reconcile  man  to  God  and  God 
to  man,  for  we  have  been  "  reconciled  to  God  by 
the  death  of  his  Son  "  (Rom.  v.  10),  and  we 
"joy  in  God  through  our  Lord  Jesus  Christ  by 
whom  we  have  received  the  atonement  "  (Rom. 
v.  1 1).  "  God  so  loved  the  world  that  he  gave 
his  only-begotten  Son  "  (Jno.  iii.  16),  and  sent 
him  "  to  be  a  propitiation  for  our  sins  "  (1  Jno. 
iv.  10).  Our  Blessed  Lord  was  ever  filled  with 
a  great  desire  to  complete  this  work.  He  cries, 
"  How  am  I  straitened  till  it  be  accomplished  " 
(Lk.  xii.  50)  ;  his  word  on  the  cross,  "  It  is 
finished  "  (Jno.  xix.  30),  is  but  the  expression 
of  his  complete  satisfaction  that  all  is  done. 
'  I  came  not  to  destroy  the  law  or  the  prophets 
but  to  fulfil'  (Matt.  v.    17),  so  he  tells  the 


92 


APPENDICES. 


people,  and  adds,  "One  jot  or  one  tittle  shall  in 
no  wise  pass  from  the  law  till  all  be  fulfilled  " 
(Matt.  v.  1 8).  But  now  all  is  fulfilled:  each 
prophecy  has  been  proved  true  ;  each  type  of  the 
Mosaic  sacrifices  has  found  its  anti-type  ;  the 
shadows  of  the  Old  Law  have  passed  away,  for 
here  we  have  the  very  Paschal  Lamb  which 
was  slain  for  us  and  hath  taken  away  the 
sin  of  the  world, — "  the  Lamb  slain  from  the 
foundation  of  the  world  "  in  the  Divine  Predes- 
tination (Rev.  xiii.  8).  This  is  the  glorious 
message  that  has  touched  men's  hearts,  as  it  did 
the  heart  of  Paul.  That  God  should  have  sent 
his  Son  out  of  the  fulness  of  his  love  to  save 
his  enemies  !  The  spectacle  of  the  innocent 
suffering  in  the  stead  of  the  guilty,  that  it  is 
which  is  so  divine  !  It  is  the  law  of  Christianity, 
— I  had  almost  written  that  it  is  a  law  of  nature. 
Some  may  say,  "  It  is  unjust — why  should  the 
innocent  suffer  for  the  guilty  ?  "  "  It  is  un- 
natural." "  God  should  not  have  allowed  it." 
"  Shall  the  thing  formed  say  to  him  that  formed 
it,  Why  hast  thou  made  me  so?  "  (Rom.  ix.  20). 
"  Yea,  let  God  be  true,  but  every  man  a  liar  " 
(Rom.  iii.  4).  He  has  given  us  clear  warning 
not  to  judge  him  by  our  little  measures,  for 
he  has  said,  "  My  thoughts  are  not  your 
thoughts  neither  are  your  ways  my  ways  "  (Is. 


THE  ATONEMENT. 


93 


lv.  8).  The  critic  may  carp  as  he  will,  but  the 
fact  still  remains  that  the  innocent  sufferer 
attracts  the  heart  of  man,  as  he  said,  "  And  I, 
if  I  be  lifted  up  will  draw  all  men  unto  me  " 
(Jno.  xii.  32).  I  cannot  refrain  from  quoting  the 
following  from  Dean  Goulbum's  admirable 
sermon  upon  the  Atonement : 

"  The  unbeliever  professes  an  inability  to  receive 
the  doctrine  of  the  Atonement  as  it  is  held  by 
Christians,  on  the  ground  that  it  conflicts  with  his 
natural  instincts.  His  sense  of  justice,  he  tells  us, 
revolts  from  the  notion  of  an  innocent  victim  bear- 
ing the  sins  of  a  guilty  world — to  represent  God  as 
requiring  such  a  sacrifice  in  order  to  the  expiation 
of  human  guilt,  is  to  paint  him  as  a  ruthless  and 
relentless  tyrant,  determined  to  have  his  blow  and 
to  gratify  his  revenge  somewhere,  even  should  it  fall 
upon  the  unoffending.  That  this  view  of  what  the 
Scripture  says  upon  the  subject  is  not  simply  ex- 
aggerated, but  falsified,  we  shall  presently  see. 
What  I  am  now  concerned  to  remark  is,  that  natural 
instincts,  and  even  our  so-called  moral  sense,  are  no 
safe  guide  upon  a  subject  which  soars  so  infinitely 
above  our  limited  capacity.  We  are  children  ;  and 
in  considering  the  means  by  which  our  heavenly 
Father  will  save  us,  it  is  wisdom  to  accept  simply 
his  own  instructions,  desperate  folly  and  presump- 
tion to  criticise  those  instructions  by  our  childish 
notions  and  puerile  instincts.    My  meaning  will  be 


94 


APPENDICES. 


more  vividly  apprehended,  if  I  draw  out  one  illus- 
tration in  detail.  A  father,  inured  to  life  upon  the 
mountains  and  acquainted  by  experience  with  all 
the  natural  phenomena  of  an  Alpine  district,  is 
under  the  necessity  of  crossing  a  very  perilous 
glacier,  with  children  of  four  or  five  years  of  age. 
His  first  counsel  for  their  safety  is  the  obvious  and 
usual  one — that  each  holding  by  a  cord,  one  end  of 
which  is  in  his  own  hand,  they  shall  keep  at  as  great 
a  distance  from  him,  and  from  one  another,  as  the 
length  of  the  cord  admits.  The  children  are  of 
such  an  age  that  the  direction,  '  Hold  this,  and  keep 
at  as  great  a  distance  from  me  as  you  possibly  can,' 
can  just  be  made  intelligible  to  them, — the  grounds 
of  it  (plain  enough  to  an  adult,  that  the  weight  of 
the  party  may  be  distributed  along  the  ice,  and  not 
brought  to  bear  on  one  particular  spot,  which  might 
thus  give  way)  are,  it  may  be,  out  of  the  reach  of  a 
child's  capacity.  Let  us  suppose  that  the  children, 
in  fright  and  discomfort,  begin  to  reason  about 
this  counsel,  and  to  judge  of  it  by  their  natural 
instincts  ;  conceive  that  one  of  them  should  think 
and  say  as  follows  :  '  Can  this  direction  come  from 
our  father,  who  is  so  affectionate  a  parent,  who 
loves  to  have  us  close  around  him  under  ordinary 
circumstances,  hanging  round  his  neck  and  sitting 
on  his  knees  ?  Can  he  say  upon  this  occasion, 
Come  not  near  me,  child,  at  the  peril  of  thy  life  ? 
Say  it  he  may,  but  I  will  not  believe  such  to  be  his 
meaning,  for  it  is  an  ungenial  idea,  conflicting  with 


THE  ATONEMENT. 


95 


all  my  natural  instincts,  which  are  to  cling  round 
him  in  the  moment  of  danger,  and  moreover  with 
confidence  in  his  affection.'  But  shortly  afterwards 
a  further  direction  is  given.  Night  falls  upon  the 
mountain  summits,  its  blackness  only  relieved  by 
the  flickering  snows.  The  wearied  children  are 
irresistibly  impelled  to  lie  down  without  any  cover- 
ing, in  which  case  death  would  overtake  them 
before  morning.  The  father  discovers  a  corner, 
where  the  snowdrift  lies  deep.  He  burrows  in  it 
with  all  the  energy  of  a  man  who  knows  that  life 
depends  upon  his  exertions,  and  purposes  that  in 
the  cavities  so  made  the  children  shall  lie,  the  cold 
snow  piled  over  them  as  if  they  were  buried  in  it 
and  only  the  smallest  possible  aperture  allowed  for 
the  passage  of  the  breath.  Adults,  of  course,  would 
be  aware  that  this  would  be  the  only  method  under 
the  circumstances  (and  a  sure  method)  of  preserv- 
ing and  cherishing  the  vital  heat  of  the  body  ;  but 
not  so  the  children.  Snow,  applied  only  to  parts  of 
the  person,  and  not  as  a  general  wrapper,  is  intensely 
cold  ;  and  the  children,  unable  to  understand  how 
the  great  white  mantle  of  winter  really  wards  off 
the  cold  of  the  atmosphere  from  the  seeds  of  plants 
and  flowers,  imagine  cruelty  in  this  direction  of 
their  father,  and  shudder  at  the  sight  of  the  bed 
which  he  has  prepared  for  them.  A  little  child, 
feeling  thus  and  reasoning  thus  on  such  an  occa- 
sion, presents  a  very  just  image  of  a  man  who 
rejects  (or  qualifies  so  as  to  meet  his  own  notions) 


APPENDICES. 


the  doctrine  of  the  Vicarious  Sacrifice  of  Christ,  on 
the  ground  that  it  conflicts  with  his  natural  instincts, 
violates  his  moral  sense,  and  presents  to  us  (as  it 
does  undoubtedly  under  one  aspect  of  it)  the 
severity  of  God.  The  allowing  these  grounds  to 
weigh  with  us  against  the  simple  statements  of 
Scripture  is  not  wisdom,  is  not  independence  of 
thought,  is  not  a  high  reach  of  mind — it  is  simply 
folly." 

There  are  two  points  in  the  Atonement  which 
I  wish  especially  to  dwell  upon,  first,  that  Christ 
died  in  our  stead,  that  is  his  Vicarious  Sacrifice  ; 
and  second,  that  the  precious  Blood  is  the  means 
of  our  pardon,  the  purchase-money  (so  to  speak) 
of  our  redemption. 

First.  The  Atonement  was  a  sacrifice  offered 
to  God  in  our  stead.  It  was  a  sacrifice  offered 
to  God.  "  Christ  loved  us  and  hath  given  him- 
self for  us  an  offering  and  a  sacrifice  to  God 
for  a  sweet-smelling  savour  "  (Eph.  v.  2)  ;  "  Who 
through  the  Eternal  Spirit  offered  himself  with- 
out spot  to  God  "  (Heb.  ix.  14).  It  was  a  sacri- 
fice offered  in  our  stead.  "  I  lay  down  my  life 
for  the  sheep,"  says  our  Blessed  Lord  (John  x. 
15).  "  God  made  him  to  be  sin  [£.  e.,  a  sin-offer- 
ing] for  us,  who  knew  no  sin"  (2  Cor.  v.  21). 
"  Christ  was  made  a  curse  for  us — for  it  is  writ- 
ten, Cursed  is  every  one  that  hangeth  on  a 


THE  A  TO  N EM  EN  T. 


tree"  (Gal.  iii.  13).  "The  Lord  hath  laid  upon 
him  the  iniquity  of  us  all  "  (Is.  liii.  6).  "  Christ 
was  once  offered  to  bear  the  sins  of  many  " 
(Heb.  ix.  28).  "  Who  his  own  self  bare  our  sins 
in  his  own  body  on  the  tree"  (1  Pet.  ii.  24). 
Speaking  to  us  St.  Paul  says,  "  Ye  are  not  your 
own,  ye  are  bought  with  a  price"  (1  Cor.  vi. 
19).  And  St.  Peter  adds:  "Ye  were  not  re- 
deemed with  corruptible  things  .  .  .  but  with 
the  precious  Blood  of  Christ,  as  of  a  lamb  with- 
out blemish  and  without  spot,  who  verily  was 
foreordained  before  the  foundation  of  the  world, 
but  was  manifest  in  these  last  times  for  you  " 
(1  Pet.  i.  18).  Nor  will  the  unwilling  prophecy 
of  the  High  Priest  be  forgotten  :  "  It  is  expe- 
dient for  us  that  one  man  should  die  for  the 
people  and  that  the  whole  nation  perish  not. 
And  this  spake  he  not  of  himself  but  being 
high  priest  that  year  he  prophesied  that  Jesus 
should  die  for  that  nation,  and  not  for  that 
nation  only,  but  that  also  he  should  gather  in 
one  the  children  of  God  that  were  scattered 
abroad"  (John  xi.  50  et  scq).  Our  Lord  tells 
us  himself  that  "  The  Son  of  man  came  to  give 
his  life  a  ransom  for  many  "  (Matt.  xx.  28),  and 
St.  John  says,  "  Hereby  perceive  we  the  love 
of  God,  because  he  laid  down  his  life  for  us  " 
(1  Jno.  iii.  16).  And  not  to  dwell  longer  on  this 
7 


9S 


APPENDICES. 


matter,  I  shall  but  quote  the  words  of  St. 
Peter:  "  Christ  also  hath  once  suffered  for  sins, 
the  just  for  the  unjust  that  he  might  bring  us 
to  God  "  (i  Pet.  iii.  18). 

The  second  great  point  I  wish  to  remark 
upon  is  that  the  Precious  Blood  is  the  means 
of  our  redemption,  and  surely  no  great  number 
of  texts  will  be  needed  to  prove  to  the  reader 
that  which  one  might  suppose  no  Christian 
would  deny.  "  The  Blood  of  Jesus  Christ  his 
Son  cleanseth  us  from  all  sin  "  (i  Jno.  i.  7). 
We  have  "  redemption  through  his  Blood  " 
(Colos.  i.  14).  "  Without  shedding  of  Blood 
is  no  remission  "  (Heb.  ix.  22) ;  and  the  cry  of 
praise  of  the  redeemed  is  this,  "  Thou  hast  re- 
deemed us  to  God  by  thy  Blood  "  (Rev.  v.  9). 
I  am  sure  that  my  readers  will  thank  me  for 
closing  this  appendix  with  a  brilliant  passage 
from  a  Good-Friday  sermon  by  a  famous  Eng- 
lish preacher — on  the  text  "  I  lay  down  my  life 
for  the  Sheep  "  : 

"  Brethren,  we  all  have  to  die.  Whatever  else  is 
uncertain,  one  thing  is  quite  certain  :  you  and  I 
must  die.  How  many  deaths  at  this  moment  rise 
up  before  my  own  mind,  as  I  make  use  of  God's 
gift  of  memory  !  I  recollect  deaths  of  mighty 
warriors  ;  I  recollect  deaths  of  emperors  and  kings  ; 


THE  ATONEMENT. 


9 'J 


I  recollect  deaths  of  many  beloved  relatives  and 
friends  ;  and,  with  a  quick  glance,  my  eye  passes 
over  vast  cemeteries  and  silent  mounds  on  battle- 
fields. Death  !  He  comes  equally  to  the  wise- 
man  and  the  fool,  equally  to  the  potentate  and  the 
cotter.  Death  !  O  brethren,  what  a  Death  is  that 
which  we  are  met  to  celebrate  to-day  !  What  a 
Death  is  that  Death  which  hundreds  of  millions 
have  to-day  been  commemorating !  What  a 
strange  power  this  Death  possesses  !  Far  as  our 
thoughts  can  reach — world-embracing  thoughts, 
stretching  from  pole  to  pole, — thoughts  embra- 
cing the  sunny  southern  climes  of  Africa,  or  the 
freezing  regions  of  the  North  ;  whichever  way  we 
turn, —  whether  it  be  to  the  ships  on  the  rolling  sea, 
or  the  lonely  islets  amid  the  mighty  main,  there  is 
a  sound  to-day  going  out  through  all  the  world, — a 
memory-sound,  a  commemoration-sound  of  One 
Death.  O  brethren,  Whose  Death  is  this  Death  ? 
Whose  is  this  Death  which  has  such  a  strange  mys- 
terious moral  power  over  the  hearts  of  men,  that 
after  eighteen  hundred  years  still  we  find  the  story 
of  this  one  Death  swaying  hearts,  calling  out  the 
most  powerful  affections  that  the  human  family  is 
able  to  prostrate  before  the  throne, — affections — oh 
hearts  !  oh  floods  of  tears  !  floods  of  sympathizing 
tears,  cries  of  compassionate  grief?  The  human 
race  is  weeping  ;  the  human  race  is  sorrowing  ;  the 
human  race  is  meeting  together  in  all  parts  of  this 


TOO 


APPENDICES. 


globe  of  ours  to  commemorate,  to  rejoice,  to  tri- 
umph in  one  Death  ;  a  Death  that  stands  out  with 
a  unique,  strange  brilliancy  ;  a  Death  that  stands 
out  in  luminous  characters  of  appalling  light  in  the 
centre  of  human  history  ;  a  Death  which  the  most 
intelligent  part  of  humanity  agrees  to  proclaim  as 
the  one  central  fact  of  all  human  history — the 
greatest  fact — the  most  powerful  drama  that  ever 
was  enacted  upon  an  earthly  stage.  O  brethren, 
what  a  Death  is  this  Death  !  Whose  Death  is  it  ? 
Why  are  the  pavements  of  mighty  temples  washed 
with  a  mighty  stream  of  tears  ?  Why  do  eighteen 
centuries  fail  to  dry  the  tears  of  weeping  human- 
ity ?  Why  the  cries  of  love  mingled  with  homage 
and  praise  ?  Why  cannot  hell  and  earth  with  all 
their  powers  crush  into  silence  the  offering  of 
grateful  tearful  praise  which  human  hearts  and 
voices  send  up — send  up  as  a  whole  holocaust  of 
devotion  year  by  year  in  honour  of  this  single 
Death  ?  Whose  Death,  brethren,  is  this  Death  ?  '  Is 
it  nothing  to  you  all  ye  that  pass  by  ?  behold,  and 
see  if  there  be  any  sorrow  like  unto  My  sorrow.' 
These  are  the  words  that  the  priests  of  our  religion 
are  chanting  to  vast  congregations  throughout  the 
world  ;  floating  down  the  mysterious  vistas  of  mag- 
nificent cathedrals,  or  chanting  in  whispering  sad- 
ness in  the  little  village  churches  nestling  among 
silent  vales,  or  crouching  in  rocks  sheltered  by 
embracing  hills.    This  is  the  one  story,  '  Oh,  is 


THE  ATONEMENT. 


it  nothing  to  all  ye  that  pass  by  ?  Behold,  behold 
and  see  ! '  Yes,  monarchs  on  their  thrones,  sena- 
tors in  the  senate-house,  nobles  in  their  palaces, 
cotters  in  their  cots,  beggars  on  the  door-steps  of 
our  palaces  ;  to  one  and  all,  to  each  and  every  one, 
the  invitation  goes  out  to-day,  'Behold  and  see  ! ' 
See  what  ?  The  Death  of  a  Man  ;  the  Death  of 
the  only  Man  that  ever  declared  himself  to  be 
God  ;  the  Death  of  that  one  mortal — for  mortal  he 
was,  like  ourselves — the  Death  of  that  one  Man 
who  stood  out,  who  stands  out  to-day,  the  one 
solitary  instance  on  the  page  of  the  annals  of  the 
human  race  as  the  One  who  proclaimed  himself 
to  be  God.  The  witness  that  was  given  against 
him  by  his  enemies  was  this,  '  That  thou,  being 
a  Man,  makest  thyself  God.  And  this  Man  who 
made  himself,  who  declared  that  he  was  God,  to- 
day, to-day  he  dies.  It  is  the  Death,  my  brethren, 
of  the  Man  that  dared  to  say  that  he  was  God. 
That  is  the  Death  we  are  keeping  to-day.  The 
Death  of  God.  Oh,  we  need  not  wait  to  cull 
arguments  to  prove  this  appalling  statement.  We 
need  not  search  farther  than  into  the  unanimous 
voice  of  the  human  race  to  shew  that  this  Death 
was  a  necessity  ;  that  if  this  Death  had  not  taken 
place,  the  expectations  of  the  human  race  would 
have  been  void,  futile,  null.  If  this  Death  had  not 
taken  place,  the  world's  religion  would  not  be  as  it 
is  now — a  religion  without  a  sacrifice.    Before  the 


IC2 


APPENDICES. 


coming  of  this  Man  the  chief  act  of  religion  was 
the  pouring  out  of  innocent  blood.  Whether 
among  the  Jews  or  among  the  Greeks,  whether 
among  the  Romans  or  the  savage  nations,  the  one 
act  of  religion,  the  one  act  to  which  human  nature 
clung,  the  one  act  which  alone  could  satisfy  the 
religious  natural  cravings  of  man's  heart,  was  the 
sacrifice  of  the  innocent,  the  pouring  out  of  the 
blood  of  the  guiltless.  Humanity  could  not  rest 
but  in  shedding  the  blood  of  the  innocent.  But  at 
last  when  The  Innocent  One  came  ;  at  last  when 
The  One  Guiltless  One  died,  sacrifice  ceased.  The 
nations  of  the  earth  no  longer  plunged  the  murder- 
ous knife  into  the  reeking  breast  of  the  innocent 
victim  ;  no  more  did  herds  of  lambs  and  goats  and 
bulls  perish  at  the  yearly  feasts  ;  no  more  animals 
were  led  to  the  slaughter  ;  no  more  was  the  tide  of  in- 
nocent blood  poured  out  on  our  guilty  soil;  and  why  ? 
Because  all  that  those  sacrifices  yearned  after,  all 
that  they  pointed  to,  all  the  faith  of  the  human  race 
in  expectation  has  been  satisfied  ;  and  even  among 
nations  that  know  not  the  fulness  of  the  blessing  of 
the  Gospel  of  Christ,  yet  still  among  them  as  well 
the  blessing  of  the  One  Sacrifice  hath  gone  out. 
The  world  is  redeemed  ;  the  guilt,  the  rebellion  of 
the  human  race  is  atoned  for.  The  stain  that 
reached  the  stars,  the  stain  whose  baneful  blight 
stretched  throughout  the  universe  of  God's  crea- 
tion, the  stain  is  wiped  away.    God's  majesty  is 


THE  ATONEMENT.  103 


restored.  The  blot  that  rebellion  cast  on  the  stain- 
less robe  of  the  immaculate  dominion  has  been 
taken  away,  blotted  out,  purged  in  the  One  Sacri- 
fice ;  the  prepared  Sacrifice  that  God  had  prepared, 
and  that  the  human  race  had  believed  in."  * 

*  For  a  full  treatment  of  this  doctrine  the  reader  is 
referred  to  Abp.  Magee's  immortal  book  on  "Atonement 
and  Sacrifice,"  in  which  will  be  found  every  objection  con- 
sidered and  thoroughly  answered  ;  and  the  anti-Christian 
character  of  Socinianism  clearly  demonstrated. 


FINIS. 


Date  Due 

1  ' 

